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BROTHERLY 

RECONCILEMENT; 

Preached  in  Oxford  for  the  vnion 
of  fome,  and  nov;  publifhed  with  larger  me- 
ditations for  the  vnitic  of  all  in  this  Church 
and  Common-wealth: 

With 

%^ini^fpotogic  of  the  vfe  of  Fathers  yand  Secular 

learning  in  Sermons. 

By  Eg  i  o it  Ask  a  w  of  Queenes  Colledge. 

Afb  7.  16. 

Sir s, je  arc  brethren :  tvhjf  do  ye  wrong  one  to  another  f 


LONDON, 

Printed  for  Giorgb  Biihof. 


TO  THE  MOST 

CHRISTIAN     AND 

MIGHTIE   MONARCH,  Iames, 

by  the  grace  ofGod,King  of  Great  Britaine, 

France  and  Ireland ,  Defender  of  the  true 

Cathohke  andauncient  Faith ,&c. 

'  Oft  religious  &  renowned  Prince, 
j  when  I  duly  confider  what  afennc 
I  of  peace  your  Maieftie  hath  bene, 
*  Keeping  peace  and  ami  tie  with  all,  *&s  Mufti* 
,  yea  an  heire  of  reconciliation ,  in  f^^, 
vvhofc  royall  pcrfon,  thofe  two 
1  princely  houfes  arc  vnited :  as  alio 
what  a  Father  of  peace  and  peace- 
making reconciler,  outwardly  of  our  enemies,  inwardly 
of  ourfclues,your  Maieftie  continueth  ;  I  cannot  but 
iudge  your  Maieftie  is  the  Salomon ,  in  whofe  peaceable 
dayes  Gods  houfefhall  befiniflicd5whcn  ihus  peaceis 
tied  to  your  pcrfon .  In  regard  of  our  ctmll  vnion,  feeing 
yourfrcrcd  pcrfon  hath  toyncdthewoodoflfraclandlu.Lh 
in  one  tree,  tb.it  they  /hall  he  no  more  two  peoples  %  neither  be 
diuided  henceforth  any  more  into  two  kingdomes ,  as  the 
*Piophet  fpcaketh,  I  thought  itfeafonablcto  wrire  of*  5^.37, 
Reconciling  of  Brethren.  And  in  refpeft  of  our  Eccleft- 
djlicall  vnion,  fith  your  (acred  lclfe  hath  bene  our  peace, 

Ha  in 


The  Epiflle  Dedicatorie. 
in  breaking  downc  this  partition  wall  of  ceremonies 
and  rites  in  this  Church ;  fo  making  of  two  one  ,  and  re- 
conciling both  to  one  God,  flaying  hatred  thereby:  I 
thought  it  bounden  dutie  ,  and  prefumed  to  dedicate  to 
the  Reconciler  of  Chrijlendome  a  worke  of  Brotherly  Re- 
concilement. An  argument(gracious  Soueraigne)if  euer 
and  for  any  ,no  w  and  for  vs,moft  needful  and  neceflary, 
when  notonely  the  bands  of  brotherhood  are  d/Jfolued  z- 
mong brethren ,  but  (bnnesalfo  (asprophefiedourSa- 
uiour)  rife  againft  their  rcuerend  fathers.  How  much  the 
rather  may  I  hope  your  royall  clemencie  will  put  forth  a 
gracious  hand, and  recciue  this  Doue  into  the  arkc,  that 
comes  (dial  I  fay  from  the  waters  ofaffli*5lion^)  with  an 
Oliue  branch  of  peace  and  reconcilement  in  her  mouth, 
fith  (he  findes  no  reft  for  the  fole  of  her  foote,  but  on  the 
arke  of  your  teftimonie!  wherein  I  rcft5bcfeeching  God 
ftill  to  blefle  you,  with  the  head  of  Salomon^  the  heart  of 
Dauid^znd  handot  Gedeon^  and  fru&ifie  may  he  your 
work  of  vnion  and  Brotherly  Reconcilement5that  in  this 
bodie  humorifme  purged  out,  in  thefeamelefle  coatc 
fcifme  fewed  vp ,  and  men  in  orders  (indeed  out  of  all 
order)  brought  into  order ,  God  may  beferued  in  verity 
by  this  Church,  and  prcferued  in  vnitie  till  the  coming 
of  his  fbnne  Chrift  Iefus  vnto  iudgement.  Amen, 
Greenwich  this  27-of  Aprill.  1^05. 


7 our  CMaiefties  mojl  humble 
and  loyallfubieft , 


Egeon  Askew, 


ajf'Treface  to  the  Chriflian 
Reader. 


S5 

1 

111 

EloKcdftrifthWy  as  a  time  was a  foretold  ,  jr^«  «  »  T,m.  4.3. 
mens  cares  y*ou  Id  itch  h  ssfthenian-hke  ,for  new  *  AR.  \ 
things:  fo  haue  they  now  according  to  their  luftes, 
(rot  them  anhcape  of  Writers  y  and  there  is  no 
end  111  making  many  bookes, 

tenet  infanabilemultos 

Scribcndi  cacoerhes, 
faid  a c  Say  rift  of  his  dyes:  and  in  ours  rre  daily  fee  voluntarie  offe-  c  Hum 
rers  bring  fo  much  to  the  building  of  the  tabernacle  ,  that  vmleff* 
Mofc 'f  fioutd  forbid  them  ,  Prejfcs  would  be  opprejfed,  and  the 
worldnot  containc  the  bookes  mat  fhould  be  w  ritten. 

IVkrcinyti  1  cannot  but  t.ixe  our  obfeene  Pamphlet ers ,  who. 2d 
preluntanquam  prndium,  runne  to  the  Pre(fe  as  the  hcrferujb- 
ethwo  battel,  where  they  are  wounded  with  their  owne  cjutls  when 
theyfiblift  their  imp  erfetl  tons,  andfubfenbe  to  tl.  f :  fo 

them  I  would  excite  ,to  brin?  their  grame  to  the  market,  w  ho 
d  lawp  knowledge  in  their  heart ,  as  that c  hoorder  dtd  his  come  J  T- 
in  tk arte:  or wrappevp their  gifts  in  paper  ,  at  dtd  the  flouthfull*   r*m  ll,s6 
fcrtint  his  talent  in  a  napkin,  and  make  their  cctnnio::-pL-.  ce  locket  .[.     . 
biger,as  he  dtd  his  barnes,  where  they  m#y  lay  vp  m  ft  ore  tl  \ . 
f rites  for  many  yeares:  for  '  r  th'ey  fetch  away  thyfoule  S^J 

f,<*t  thee,  nnithen  whefe  fy-illthofe  things  be  that  fo  long  thou  haft  iuhk 
praded?  Whofocver  art  called.  U 

jrh  themaifterofthevtne,  Ioh.O.4.1  mull  Workc  the  workes  ol 
hi  that  lent  me,  while  it  is  day:  the  night  commeih  \shcn  n< 
mi  can  worke. 

aJapreachtno  by  8  pen  4  •  WW  can  we  tbm(e  , .  - 

tc  h  m  f  did  on  with  a  w  oc ,  and  negi  .w.?.u. 

f  3  Cl]rfci 


To  the  Chriftian  Reader. 

i*r.  48.  io.     i  curfe3  vh^  ly  nettfoer  We  preach  the  Cjofpeli? 

Inwhichrefpecl>asitftandsthemvpon,  whofe  tongue  like  Za- 

charies  is  notvnloofed^to  askewith  him  for  writing  bookes ,  and 

write,  faying:  {for  though  their  tongue  cleaue to  the  roofe  of  their 

mouthtyet  fast  Id  not  their  right  handalfo  forget  her  cunnina: )  So 

efe&honeftfi  W'-tytbcjthinbeitan^honeft  and  comely  things  to  leaue  good  chil- 

cxiftimo,  ijs  c-   dren  of  their  mind  to  po ft  er  it  iey feeing  fonnes  are  but  of  the  bodie  fro 

f«ur?nmt°£"  morta^fied,  and  good  bookes  from  t  he foule  by  the  immortall  feede 

nos  filios  rdiiv  ofCjods  word.  Are  they  toofemple  f  why  he  who  by  the  month  of  an 

qutomcorpo.  Ajpfo^bad  the  foolijhnejfe  of  a  'Prophet,  hathchofen  the  fooltfh 

ram:anima?      things  of  the  world  to  confound  the  wife,  ^Arethty  too  weake  in 

tus ,  orationcs.  themfelues?  His  power  is  madeperfetl  through  wealeneffe:  and  hey 

Clem.Alcx.  ibi.  who  with  fine  ft  ones  in  D  auid  s  fling  ouerthrewftroig  G  oliah,  hath 

chofen  the  weake  things  of  the  world  to  confound tie  mightie  thwos. 

Are  they  vile  or  deffifed  among  men  I  Why  he  who  by  the  found  of 

T^ammes  homes ouerturnedthe  wals  oflerichojorth  chofen  the  vile 

and  defpifed  things  of  the  world  to  bring  to  nought  things  thatare\fo 

certe"  focrh?     mightie  through  God>  though  weake  in  themfetttes,  are  the  weapons 

coram  qui  funt  0f  their  warfare,  to  caft  downe  holds,  andeuery  :hing  that  is  exalted 

fcriptis  repudi-  againft  Chrift.  Wherin^though  the  liuingfpiritoffpeech  quiclgneth 

atis,  cos,  qui     moft^  more  then  the  dead  letter  of  writing  ,  whence  Paule  hmfelfe 

component*"'  fvijhedfor  writings  tofpeake  vnto  the  Galathians ,  that  he  \ight 

admktere.  Scd  change  his  voice  of  the  pen  into  a  tongue,  Gal.  4.20.7W  whenYheir 

quidem  &  Ti.  bodily  pre  fence  is  weake ,  and their fpeech  of  no  value,  their  wrings 

m*o,  qui  fabu-  may  ye  forcible  andflrono.  Neither  let  allthinke.  that  fuch  as  hey 

las&maledr-  /.      J      ,,    ,  ;A      /  /^        r    r  1    "l  1 

fta  componunt,  are  in  word  by  letters  when  they  are  abjentyjuch  can  they  be ,  \ith 
prstcrea  ecii    g  pauj    when  (fa  areprefent  with  the  people,  2.  Corint.  I  o.  W// 

Epicuro  quoq;  '  .    J  '.    J  '   ■  f  .         fg  _,      . 

qui  eilprinceps  which  confederations  y  as  they  mayjhrre  vpfpmtuall  fathers  tote* 
8r  author  impi.  r€ntt^etr  youn?  Samuels  to  the  temple  of  'the  Lord,  by  the  m$\h 

ctam,qmn  c-  J  *   J  t  \  /*    i  t  i  •  r  t  t 

tiamHippona.  of *  which  babes  and fucklingsyhts  pratfe  maybe  made  more  pcrffi 
cho*Mrn°wrpi-  among  men:  fo,  fit h  the  tabernacle  is  not  quite  finijhed,  free  offerers 
terfcribere  c6-  need  not  feare  their  oblation  {though  of  goates  haire)Jhall  be  rey 
dauam  qu*ift;  #«£  ™kcn  infirmiflima,  the  weakeft  things  are  as  ntceffariefer  to 
veritatem  or*-  fpirituall,  as  that  was  for  the  material  I  tabernacle  of  the  Lord,  c 
SumTftpo-  -were  ridiculous,  faith ]  Clemens  Alcxandrinus,/*  refufe  the  w* 
ftcris  vtiJitate  t'in(TS  0f good  men  &ftudiousy&  admit  or  licece  the  that  are  neithk 
1!  'strom5' U  '  Nether  need  any  feare  that  of  ours, which  he  tddeth  of  hu  daye\ 


To  the  Chriftian  Reader. 

For  my  party  when  If  aw  many  rich  men,  cafl  of  their  ft:  pet  fixity 
fq  much  into  the  Lords  treafurte,  I  thought  the  widow  es  f  rtkvg 
would  be  needlejfe,  and once  refoluedwith  m  Ierome  in  like  cafe,  to  m  Lib. 
fmcczfe from  thu  worke,  left  Ifioutd  pcure  water  into  thefea ,  or  Pcl3S- 
carte  wood  into  the  forrefi,  as  hefpexketh,  aut  cnim  eadem  dicer c 
ex  fupcrfluo:  for  that  that  ts,  hath  bene,  and  there  is  now  no  new 
thinovnderthe  Sunne,2&\(\no\i*vc\uznn\cX\QQxzy  a  clarifTimo 
ingenio occupata  Tunc  meliora.  tsfndtndeed,tofpeake  truth ,  this 
difeafed  Sermon ,  like  the  poore  creeple  at  Bet  he/da ,  had  kept  its 
couch  to  the  death,  had not  an  Angeli  at  a  ccrtaincfeaibn,//^/  tro- 
bled  the  water, put  it  downe  into  the  poole^tnd made  it  walke  abroad. 
Who fe fir/}  conception  as  it  wasfuddenand  too  prefent  :foy  like  the 
vntimely fruit  e  of  a  woman  thatpcrijhsth  before  it  feeth  the  Sttnne, 
might  the  womhe  haue  bene  its  tombe,  or  at  mofl  like  the  Ephcme-  Scz,  rife 
roil  haue  huedbut  one  cLiy-  but  that  thmkino  it  would  profit e  more  .a,n,mos  dcmlf" 

j  v*  "  f     J  lj  per  2urcs* 

by  the  eye,  then  it  did  by  the  eare,  many  reafons  forced  me  to  publtjh  Qi>  am  qu* 
it  to  the  eye  of  the  world,  that  was  priuatly  fpoken  in  the  eare  of  a  JSJ^ 
Cotledge.  Some  it  may  be  will  aske  me,  Horac. 

Amphora  ccpit 

Inftituij  currcnte  roca  cur  vrccus  exit?  Horat. 

Why  I  extend  it  to  a  booke  that  was  intended  but  a  Sermon, and  pro- 
po/e  a  pitcher  what  I  purpofed  but  a  kanne%  Indeed,  like  the  woman 
of  Samaria,  1  brought  a  pitcher  atfirfl  to  the  well  of  lining  water, 
but  becaufe  offhort  meditation  I  had  nothing  to  draw  with  ,  I  haue 
now  drawne  deeper  of Iaakobs  well, filed  my  water  pot  to  the  brim, 
and this aborttue tjfue hath reentred  (as it  were)  into  the  wombe, 
and  bene  borne  agatne.  In  whofe  fecond  birth,  I  haue ,  as  Galen 
Jpeakes  ofnurces,  or  mid-wiues  framed  the  vnfapyioned  feature  and 
lims  of  this  infant ,  before  I  durflorefume  to  bring  it  to  the  church, 
and  chrtflen  it  in  the  Preffe  with  the  name  of  a  booke.  An  argument 
(deare  Chrtfltan)  mofl  needfullfor  the/e  tarring  and  vncharttable 
times:  wherein  I  befeech  my  ecclefutfl  tea  It  brethren,  m  the  bowels  cf**""i£ti£l 
Chris  1 1  eft  is  ,th.it  they  would  preach  faith  that  worketh  through  frttcbfobib* 
loue ,  and  «  tr  dotlrtne  off. nth  the  neceffitte  of  q^ood  '^"J^"*^ 

worker.more  then  fome do,  who  by  beating  folely  on  (ale  faith,  haue  uecefintfn^t 
m.id?  >  If i  ntflers  of  my  Cod ,  remem-  ^„J^£ 

her,  t  h .  '  caried  pomegranates  as  well  as  bets,  and  a  pome- 

%  4  granate 


To  the  Chriftian  Reader. 

granatefor  euery  bell,  when  he  went  into  thefanlluaryofthe  Lord, 
Exod.28.  Andfo the  high priest  of  our profe(fion,hvs  dollrineftill 
was,  Euery  tree  that  bringeth  not  forth  good  fruit e,  flail  be  hewne 
downe and  c  aft  into  the fire ,Matq.  Thofe  beaftsin  Ez.e^els vifton, 
l.Thefrafttfe*/  whereby  thefoure  Euangelifts  are  prefigured,  as  not  onely  auncient 
^4p!llUs.  Fathers,  but  modernes  obferue ,  had  hands  as  well  as  wings ,  and  an 

hand  for  euery  wing,Ezek.i.  It  was  the  Apoftles,andeuen  S,  Pauls 
pratlijc,  who ,and where }and 'to  whom  he  flood  mo  ft  on  iuflification 
by  faith  onely ,  as  in  his  Epiftles  to  the  %omanes  and  the  people  of 
G  alalia,  when  m  the  former  part  he  had  Uyed  that  good foundation 
of  faith, omit  ted  not  in  the  latter  end  to  build  t hereon  gold,filuer,  and 
precious  ft  ones  of  good  worses. 
%,?4uispruept.  It  was  hisftraite  charge  to  Tit  us, and  in  him  to  al  Preachers:tfjis 
is  a  true  fay  ing,and  thefe  things  I  would  thou  fbouldft  affirme,  That 
they  which  haue  beleeued  in  God,  might  be  carefull  to  flew  forth 
good  worker,  thefe  are  good  andprofitable  vnto  men.  I  may  adioyne 
what  he  addeth,  And  let  ours  alfo  learne  to  Jhew forth  good  worses 
for  neceffary  vfesjhat  they  be  not  vnfuitfull.  Tit.  7 .8. 14. 
3  Thefe  loof<  *nd  A  doctrine,  as  necejfary  in  all  ages ,  Jo  mo  ft  needfull  in  our  times % 
vrKtar  table  therein  workes  are  changed  of  many  into  words,  walking  ingoodnes 
into  talking  ofGodJoands  into  tongues,  and  hearts  into  earer,  that  to 
cure  thefuperfhtion,we  neglecl  true  deuotion\and  to  auoidthe  opinio 
ef  meant, we  caft  off  the  care  of  welldoings  that  the  faith  which  was 
wont  to  be  in  words  of  any,  isnowfearcefoundin  the  othes  of  many. 
Where'm  the  difeafe  of  our  forefathers  heads  is  (0 danger  oufly fallen 
vpon  our  hearts ,  that  whereas  they  hauing  good  hearts  and  bad 
heads, being  but  children  in  vnderftandtng,might  truly  crie  with  the 
Shunamites  boy,  Mine  head,mine  head,  and  their  mother  could  not 
hslpe  them.We  hauing  good  heads  and  bad  hearts,  may  cry  out  with 
Iercmy  in  another  meaning,  <JMy  belly,  my  belly,  Iampatnedatthe 
heart :  andeuery where  barren  faith  like  Rachel  cryivg,  Giue  me 
children,or  elfe  I  die,  giue  me  workes, or  lam  but  a  dead  faith  ;yea 
jhe  weepethforher  children^  and  will  not  be  comforted  becaufe  they 
/ire  not.' 
t  Thch*H'itr  °^  How  mHC^  ^3e  rather flouldjpiritual fathers  open  by  thefe  meanes 
the  wombe  of  barren  faith  again  ,with  whom  as  it  did  with  old  Sarai, 
it  ceafeth  to  be  after  the  maner  of  women,  that  God  may  take  away 

her 


To  the  Chriftian  Reader. 

herflander  ofbarrennefle  and  her  rebuke  amono  w omen: and  hauing 
her  quitter  full  of  thefe  arrowes ,  foe  may  be  bleffed  before  God,  and 
not  be  afbamed  whenfbefpeaktth  wtth  her  enemies  in  the  gate* 

tsf precept  Apofiolicatl  y  not  duly  enough  praElifed  offome,  if  ho  tJWjj?  jftfc 
thinke  to  make  fait h  fruit full \a&  Gardeners  do  their  Walnut  treeyby  ,^a/  t,*ckf*t£ 
fltll  beating  onthebole.Whofe  tantum  crede,^/)'  beleeue  and  thou  *Luu"> f*f*ff*- 
Jhalt  be  faxed,  hath  taught  many  to  turne  the  grace  of  Cjod  into  -wan-  "" 

tonnt 'sy&  re/blue  wtthEunomius,  that  faith  without  works  wtlferut 
the  tume  .0 f  who fe  blind  se  ale  and  indsfcreet  {pcakingyooodwork* 
like  thofe  workers  may  complainey  Exod.  5  .The  Lordlooke  vponyou 
«ndiudge,forye  haue  made  our  fauour  toftwke  among  the  inha- 
bitants of  the  land ,  in  that  ye  hose  put  afword  in  their  hand  fir  to 
flay  vs.  O  then  Mofcs  and  Aaron  ,  why  caufeye  the  people  to  ceafe 
from  their  workeslCjet  ye  to  jour  burdens .  Lay  vpon  the  people  the 
number  of  works  which  they  did  in  time 'paft \dimintfh  nothing  therofy 
fir  they  be  idle  jher fire  they  cry  fayingfinly  beleeue  andwe  jhall  be 
faued,for  all  things  arepojfible  to  him  that  beleeueth.  Which  4  jno- 
flues,**  ftitl  they  forced  me  in  my  ff.  eech  to  bid  our  Rebecca  meet  her 
fpoufe  with  bracelets  as  welas  with  e  are -rings  feeing  not  the  hearers 
cfthelaw,but  the  doers  thereof  are iufitfied  before  htmyRom.2.i  3. 
fofnoued  they  me  now  to  pen  a  trad  fmoft  needfullfor  our  times)  of 
Brotherly  i\econcilement ,  whereof  none  auncient  or  recent  hath 
particularly  (that  I  know)  written  or  diuulged}  that  lames  worleet 
might  beioynedwith  Pauls  faith  ,  and  faith  woriee  through  loue  in 
all  Chriftianprofeffors. 

Wherein  f\  fonc  mihi  vitio  detur  (ai  raPatriciu<;  apologised  his  "J^7  *u  * 
citing  of  many  authors}  if  perchance  I  be  blamed,es  fee  tally  of  the/e 
idle  makf-bates,  and  gaping  or  idle  cautllers,  that  1  haue  taken  mofl 
things  out  of  Greeke  and  L.uir.e  WfitlTi  ,  a>  J  *'pply  them  to  mine 
cwnevfe,  Imuslanfn  er  them  a*  he  did  rnchmcny  Me  parum  ad- 
modutnfidci rebus  incis  facfturum  finite,  C\  iblum  authoricacc 
mca  niterer.  zsfnd be  fide ,  it  is  th?cnfiom?  of  4 '/ writers  to  mingle  0- 
thermens  tbmffwkb  their  ow«r,Tum  vt  ccrtiora  icnbant,tumvt ' 
gracilis  iocnndJtfTq;legtnttr:  or  tu  n  Aphranitis  being  accufednidmttf. 
that  he  kid  taken  much  cut  tf  Mcnaiuler;  I  confrffe  (faith  he)  I 
mi  onely  out  of  him,  I  w$  out  of  r  \  \  agreed  to 

iwr»;.i//cr,Quodcunquc  mc  non  poflc  faccrc  melius  crcdidi. 


To  the  Chriftian  Reader. 

If  next  the  Scriptures  I  haue  preferred  the  auncient  Ts.thers  t§ 

their childrenyG  znushoc  fermonum  pofitum  in  hominutn  vcte- 

rumauthontatc&eorumilluftriumplus(ncftio  quo  pnc~io)vU 

»Dc  Araicic     detur  habere  grauicatis ,  ^°Tully  in  lil^e  cafefyak?  of  his  citing 

the aunciem ',  Nequeomnem  fermonemtribuimus  fithono,  nc 

parum  eflec auchontatis,  fed  M.  Catcnifcni,  qno  maiorcm  au- 

^Dc  Scncft.     thoritatem  habcret  oratio ,  as  P  clfewhcre  heftcaketh .  Neither 

haue  I  relied  on  men  of y  eft  er day, leaf  my  word  might  want  warrant} 

but  on  the  auncient  especially  9t hat the  mulcirude  ofycarcs  mighc 

jprefat  ad  left,  teach  wifedomc  in  this  trail:  whereof  as  Imaj  truly  like  1  Lipfius 

wli&.ciuiUoa.  0f  his  fententious  centons,  confefje  omnia  no!  ;ra  cfTc  &  nihil ,  that 

all  and  nothing  is  mine :  (o-iuftiy  do  Ife.rrc  the  authi  rs  rvhom  I  cite, 

may  returne  Maxiizls apeflsophevpon me,  Sec  male  dum  recitas, 

incipit  eflfe  tuum ,and their  licour  running  through fo  mesne  acha* 

Hunc  feraare    nelljhath  loft  much  ofhisfweet  nejfe.  But  of  the  manner  cnokg  h  or  too 

modum  noftii    much:  for  the  matter  itfeffc  hcufieuer  this  mean  t  leek?  /.  at  h  lear~ 

noucre libclii,  >  i  •  r     '•     j-  j      -  ••  r>       ,      i 

Marc.  nedthis  meane,  parcere  petionis,  dicere  ce  vtcij  I ,  jet  feme  (as  he 

TLipObid.       rjpeaketh  of  that  his  booke)  homines  male  31  uti  &  callidi  feufifTc 

autfcripfiffemevolcnt/quae  peribmnu  non  fcnfi  non  icripfi^*/ 

thinke  I  meant  that  whichneuer  came  in  my  mind,  rcferunrq;  ple- 

raq;  omnia  ad  hoc  vnum  suum ,  Sc  quae  nos  communiter  dixU 

mus.ltc  volunt  accipi  qua(i  hi  Titium  auc  Scium  di6ta.  Imo  va- 

tes  etiam  agunc ,  non  le&ores :  nee  fumunt  a  nobis  fcnlum,  fed 

adferunt5&  mentcm  aliquam  adfinguntex  fuamente :  oangucs, 

6  viper#,Fugio  vos/ugio,  &  tamen  vix  effugio .  Hoxrbeit  I  may 

/XdNepotde  fofeb  motich  with  Saint  f  Ieromc  ,  Nullum  Ifffi,  nullius  no- 

*ita Cleric;      menmeafcripturadefignatumeft .  Nemincmrpcciahtermcus 

fermo  pulfauit.Generalss  de  viti  js  difputatio  eft ;  qui  mihi  irafci 

yolueritjipfe  de  fe  quod  talis  fit  con(\teb\tut.  1  haue  ft  riueagainft 

no  manjbut  onely  hisflrife\maligned  no  man,  but  his  malic  r,  nor  en- 

uiedany,  but  his  enuie.  Scio  me  orTenfijrum  cfle  quamplurimos, 

iicrom.cpift.  aithefkidinltke  cafe,  qui  genera  Jem  de  vitijs  dilputationcm  in 

aachftlC'MO*    ^uam  rc^erunt  contumeliam ,  and  they  Jball gaine  but  what  he  ad- 

dethj&t  dum  mihi  irafcuntur/uarn  indicant  confcicntiam^mul- 

toq;  peius  de  fe  quam  de  me  iudicant.  Ego  enim  neminem  no- 

ininabo :  nee  veteris  comoediae  licentia  certas  perfonas  eligam 

atque  perttringam .  He  fubnetleth  a  good  medicine  for fuch fore 

badges, 


To  the  Chriftian  Reader. 
backet*  Prudcntis  viri  eft  difTimulare,  imo  emendare  quod  in  fe  m  C:c  id  A..,c 
intelligat;&:  indignari  fibi  magis  quam  m:hi,nec  in monitorem  3. « M ■ 
mdlcdi^tcgCTCtc/attblcrom.Tokcht^tbfmthstaf'e/orftfi^c?'  SSjlSuJiSf" 
friendly  to  their  brethren ,  as  Plutarch  when  he  offered  his  booke  gfniaimtmt  nd 
Brotherly  louc  vnto  Nigrinus  and  Quintus  agreeing  brethren,  »  Q^mSc  am. 
fayd,\d  qua?  libellus  cohortatur,ea  vos  iam  agentes  tcftimonio  Plms  *■  m- 
potius  ornari  qua  officij  admoneri  videbiminiry*  this  little  b—k^SZtm^s 
of 'Brotherly  Reconcilement  fhal  rat  her  bear  e  wttnes  of  their  vmtte,  -•'^bircpc;iC. 
then  intreate  them  to  that  which  willingly  they  do  .  For  them  thut  i^pcrcre,  a"™' 
are  faHiotisfolkandcontentio^yleaf lyvnderfeandlfir.il  not  pleafe  "m^! 
them,  as  *befpeaketh :  howf$ener,l pajfe  little  to  be  tndged  of  fetch ,  banc  mmem 
or  of  mans incitement  when  Iindge  not  myfelfe.  Onely  thee  (gentle  £™  ^u"jni!$- 
cB^eader)I  would intreate,  that  what  Socrates  thought  o/Hc-  propter  ullum 
raclitUS  his  obfenre  booke,  thou  wouldsl  charitably  thtnke  and  fay  of  faf^d  af  ['" 
mme,\\xh  rvrnKA,  ytfvcuei  u(x*i  ft  £&  un  fvtwuh  "what  Ivnder-  tendoi  L 
flood  is  good,  and  I  hope  that  which  I  hane  not  vnder flood.  *  If  thou  J£^|J 
fh alt -find '  I touch  feme kind of men ,  and  deride  their  ridiculous  en-  qoosdcccpc*- 
ftomes, which  is  not  my  wont,  let  me  crane  pardon  for  my  want.  If  in  \ 
hate  andheate  againfe  thefpint  offengulantie  andfeifme ,  and  to  a-  (•«*  hommei, 
uert  the  readers  therefro  ,  being  prouoked,/ hane  culled  feme  decei- 
uers  of 'minds, Puritans  or  Pruritansjeare  with  this  zeale  dlfalpfi  "b-  (h*rcC 
enim  nccefluas  aduerfus  huius  cei  taminis  dodtrinas  inftans,  i 
lem  nobis  fudorem  em*cic,&  vt  ledtores  aucnantur^/.r/;  Epi-  '"  °  can)- 
phaniUS  in  not  vnlike  cafe, I  did  it  becaufc  fmfulfcifme  is  impudent;  aacoomnoat 
and  honing  a  whores  forehead,wtll not  be  afhumed  tillwefptt  m  her  JLCJJJS!  f  " 

faCC*  I     clpic;f:t. 

In  which  refpetl,  as  I  cannot  hope  for  better  acceptance  of  my  y%  :- 
i  ;        J  Jx  t  ri  r  n  i  •>  nu 

aowesmite  thtnaia*  lcxomc,  of  hu  much ,  cafe  into  the  treafurie,  rr 

Somewill defpire  it  as  a  thin?  of  no  vaite.  *wdv>k*tfc*erwe  i\  rite,  Ba  v 

difdatnetoreaae  tt -.Others  in  hatred  of  ohr  name  cor.fider  tie  perfon  rum  fiieniiwn 

not  the  thingys-  more  commend  others fdence  thin  our  indcuor.fome  3"  j"„  JJ,0"1  um 

count  vs  bold  for  handling  n  matter  nener  written  of  before  :fome  fcJ" 

thinke  themfelues  skiff  nil and learned,  if  they  can  dentil  from  other  £  \ 

mens  labours, &non  quid  ipfl  polTint,  fed  quid  nos  non  poflu-  &< 

musdijudiccmr/o /*///>  lutftlywt/bwithL\ic\\\us,that neither tl 

bell  nor  worft  learned  might  be  my  readers ,  becauie  I 

dcrftand  nothing  at  all,  and  thefc  more  then  perchance  I  d 

mcanc. 


ai  m 


To  thcRcadcr  Chriftian  Reader. 

^ciccr.Jib.t,  mcane.TPerfcumnoncurolcgcrc,Lxliumvolo:Per(eus  is  too 
dc  Oi «.  framed,  honest  and  not  vnlearned  L  X  liu  s  /  wifh  for  my  %eader. 

tAndnow  thee  lintreate  (good  Chriftian)  if  thou  haft  not  written^ 
fufpend  thy  cenfure,  till  thou  knew  what  it  is  to  write  and  be  buried 
in  a  dead  letter  of leffe  delight  andperfwafton:  if  thou  haft  written, yet 
fu fpend  thy  iudgement,  till  thou  meet  with  a  matter  wherein  thou 
haft  every  man,  andyet  none  for  thy  helpe.  It  is  an  eafie  matter  to 
chaunge  an  Author  c  Graeco in  Lztmumfrom  his  Atheriancloke 
into  a  %omaine  gowne.  A  more  ea fie  matter,  like  Chryfippus ,  to 
/^  Euripides  his  Medea,  and  concealing  his  name ,  make  it  our 
owne  Tr age  die,  asfomedo,  Ijpeakenotthisto  t axe  others ,  or  cow- 
mend  my  felfc:  [AV(ju]<Mzti  iU  §&7<rsv  n  pmtiavmtjvai  the  brag  of  a 
proud  Painter:  that  thought  be farre from  my  heart :  oriel)  I  tell 
Martial.  Epigr.  Momus,  Carpcre  vel  noli  noftra  vel  edc  tua.  Iflhauedone  well9 
and  as  the  ft  or  ie  required,  it  is  the  thing  that  I  de fired:  let  God  haue 
the praife , thee  the  prof  te^andme  the  paims.  But  if  I  haue  fpo^en 
fender  ly  and  barely,  (as  thoujhaltperceiue)  it  is  that  I  could.  The 
(jod  of  peace  enlighten  thine  vnderftandwg ,  and  fanclifie  thee 
throughout ',  that  after  thou  haft  enioyed  the  peace  of  confciencc  jhoH 
mayft  pojfejfe  that  et  email  peace  of  God  in  the  heavens.  Amen. 

Thine  in  the  Lord, 
Bgton  K^isketv. 


BRO^ 


BROTHERLY  RE^ 

CONCILEMENT. 

Math.  j.  24. 

C7^7  //^  wdjfrjl  be  reconciled  to  tfrj  Brother. 

I^T^^P  QdS&^&  Hofc  *  Porters  of  thekingdome,  who  f**«*MI« 

"  "  |i  had  taken  away  the  Key  of  tznon/eage,  i9tH  ytf9c9.x% 

**  Lnke  1 1 .  did  with  their  forged  glofle  2^**?  f"* 
~  (that  */*//£  ^r;)  fo  wreft  the  locke  and  ^Ubm* 
fence  of  the  Law.  that  fooncr  they  could  SIicutcl  ,19  '* 
y  enter  thole    fecreta  Iehoua ,  the  prime  « veri.i4. 
chamber  of  Gods  fecreticounicll ,  then  C^^J^  t  ^ 
I  open  thefc  rette/ata,t\\c  prcfence-cham-  /'«'*/*«*/  Ci 
bcr  of  his  rcucaled  will.For  whereas  the  Law  was  not  only*£*-  \  '/Lugf  h*. 


/r,tot 

bute$ 


\l.  1 1  .op  imp. 
im  MaiM.$.  jic 


'fpiritHaf/alCo  to  bridle  the  hart  from  the  affec-tion  of  hatred,  '^jf^dl 
vcrf.  1 7.  the  Scribes  and  expounders  of  the  Law  (  whofe  rpen  it  ■■  - 
fcemes  taught  falfboodby  tradition)mifcon(truing  the  turbulent  fn^ffg. 
paflions  of  anger,  malice,  and  enme  (as :  Papifts  now  do)  to  be  ™**IW* 
but1'  leaft  matters  of  the  law,  Mat.^.  1 9.2c. reftraincd  by  their  4  p&hnci+a©. 
gloffethc  GxzprcccpttThouJha/tnot  kt//,to  the  outward  a&of'xCoI,nt-i  ';• 
murdcr,verf.  2 1 .  and  openly  profeffed  out  of.not '  Afofes  chairc,  ~iCXi\l  [^ 
but  their  (toole  oP  wickcdncflc ,  whereon  they  imagined  mif-  Thuu  J** »« 
chicfe  for  a  law,yea  publikcly  proclaimed  (as  if  not '  their  heart  thcr  ■  iky  °~ 
alone,  but  mo^  too,  in  reading  of0  OMofes  had  bene  coucred  hcJrt>noi,c* 
with  a  vcile)  that  thii  outward  aff  ton  ofki'ftno  one/y,  and  nor  thefe  riei. 
tnvrard  motions  of  the  mind  vc  ere  forbidden  in  this  commandemer.t,  £  ■V*  Lfr*  j 
as"  Lyra  a  lew  by  ofspring  out  of  thc\:  o\\i\c ?  .fnrirju.n  tan  wel  _v 
obferues  .  Thus  thefe  text-corrupting  glofers  flaying  their  ft-  r/ 
pcrficiall  knowledge  in  the  vttcr  court  and  dead  letter  of  this  <*f  ij. 
precept,  nor  once  cntringinto  the  fpirit,  3nd/W#r/?ofall,  mca- 
furcd  murder  but  with  the  ipan  of  a  bloody  hand;  and  mete 

A  out 


2  Brotherly  Reconcilement. 

•  Efay  58. 4.     out  Homicide  with  the  *ftroke  ofthefifl  ofwickfdnejfe.  Thus  like 

b  Hiay  8.17.  their b  fathers  they  ranne  from  the  liuing  to  the  dead:and  CMe- 
zentitts-likc  tying  the  lining  fpirit  of  this  precept  to  the  dead\tt- 
ter  of  the  law,they  ttifled  the  life  therof  with  the  dead  carafter, 
they  murdrcd  its  foule  with  the  killing  letter,  and  made  the 
commandement  of  God  of  no  authoritic  by  their  glofllng  tra- 
dition. Wherefore  our  Lord  thinking  it  now  time  co  put  to  his 
hand,  feeing  they  had  deftroyed  his  law,  purgeth  it  from  their 

c  Matii.u.  glo(Tes,as  he  did  thecTemple  of  the  buyers  and  fellersiand  ope- 
ning with  his  Key  of  knowledge  themcaning  of  his  Fathers  will, 
quickneth  the  dead  letter  of  this  precept  with  the  fpirit  of  truth; 
who  laying  his  axe  notonely  to  the  hands  and  branches  of  the 
tree,but  euen  to  the  heart  the  roote  of  bitterne(Te,both  chaines 

rfLuk.13.j1.32.  vp  thereby  an  Herodian  dfoxe  from  violence  or  blood ,  and  in 

wdiun'&im  mm  a^°  ta^es  lnc  C  ^"^  f°xes>  anger y  hatred  and  malice,  which 
lurking  in  the  denne  of  his  heart  would  eftfoones  deftroy  the 

/ludg.  1  j.  4.5.  vmc,  and  like f  Sampfons  foxes  fet  all  on  fire  :  proclaiming  with 
his  etvrbi  spa  from  heauen,that  euen  an  ireful  heart,a  difdaining 
ge(ture,and  a  reuiling  tongue,as  wel  as  bloody  hands,are  guilty 
of  murder  and  culpable  of  iudgment.Ver.2  2  .But  Ifayvntoyou, 
rohofoeuer  is  Angry  rrith  his  brother  vnaduifedly  ,  (ball  be guiltie  of 
Vidgementiand  whofoeuer  faith  to  his  brother >Rac a,  {hall  be  guiltie 
of  a  Councel:  andwhofoeuer  [halfay  Foole,Jhal  be  guilty  of  thege- 

jTohn  10 15    henna  of  fire.  This  heauenly  gardener  ( if  fo  with 8  Mary  I  may 

Cohercnccof    r  r  i  •      \i        ■         i  •  j      -        *         ,  i  yi      i      i 

thctcxt.         luppole  him)  nauing  thus  extirpated  ^i7fltp0?«Titf^and  plucked 

vp  murder  by  the  roots^in  weeding  out  thofe  Ftbras  and  rootcs 

hVUn.biflpm.  of  bitternes,verf.22:  he  now  plants  the  herbe h  Thilanthropos  or 

.14  cap. 19.    brotherly  loue  in  the  ground  of  their  hearts,  verf.  23.24.  to  cure 

f    their  malice,the  Kings  euill  of  the  foule  (Jo^hry/oslome  cals  h) 

HnHph4.       asthatvegctiue  healeth  the  Kings  euill  of  the  body,  askHerba- 

\iTtemb.Doden.  ijftgobfcrue .  Where  feeing  the  'Pbariiies  to  mifconceiue  like 

\MufcMMtt.  their m  auncelters ,  that  the  Almightie  would  be  pleafed  with 

***■     .       their  legall  oblations,  though  their  hearts  as  the  others  hands 

were  full  of  blood :  he  prefcious  of  their  thoughts,  preuenteth 

their  excufe ,  and  doth  anticipate  their  fuppofall  in  the  fequcnt 

I     o  n~3    verfes,Ifihejj.thou  bring  thy  gift  to  the  altar,and  there  remem- 

fllaX-:  S-      5>  ^re^  tjiat t^  brother  fiath  ought againft  thec ,  Icaue  there  thy 

1-4- *  I  gift 


Brotherly  Reconcilement.  3 

gift  before  the  altar,  and  go  thy  rvay,firft  be  reconciled  to  thy  bro- 
ther, and  then  come  and  offer  thy  gift :  agree  wich  thine  aduer- 
fary  quickly ,&c.The  brkfe  and  fumme  v\  hereof  I  hauc  hereie- 
levStcd  for  the  thcame  of  my  future  difcourfe,  Go  thy  nayfirft  be 
reconciled  to  thy  brother',  paralclc  whereto  in  fenie  are  thefc 
words immediatly  fubne&edjVcrf.lc.e^r^  mth thine aduer- 
fury  cjuukly\  for^r^herc  is  be  reccnctled^ioi  aduerfary  tbr  other  \ 
for  quickly,  firft  •   In  which  precept  of  our  Sauiour,  we  may  ob-  ThegnenM 
fcruc  a  dllm.iTion  from  the  altar,  Go  thy  way :  fecondly ,  a  com-  **■  of  thc 
million  of 'two,be  reconctled to  thy  brother :  thirdly,  this  without 
all  intermiiTion,y?r/?,  Gothytvsyjirft  be  reconctled  to  thy  brother. 
Touching  the  firft,if  this  difmillion  feeme  fo  indcfinit,  that  like  Firft.thedifauf. 
8  Teter  thou  askeft,  Mafter,to  whom  (hall  I  go?He  tels  thee  thy  ^ffl1 
whole  arrantj/I^M  8.1  5,  If  thy  brother  trefpaiTe  againft  thee, 
go  thou  vnto  him.and  tell  him  his  fault  betvvecne  thee  and  him 
alone-,if  he  heare  thec,thou  halt  won  thy  brother.  If  thy  brother 
of  gencrati5  or  rcgencratio by  nature  or  grace,  trejpsijje  in  word 
or  deed,faith  a bwriter,by  iniury  or  contumely , faith  the  cglo(Tc,  b  Ant.  in  hmi 
tgatnft  thee, that  thoud  onely  knoweft  it;  <o,  if  he  be  abfent,be-  J  /^r/.,«£«. 
yond  thc  fca  (faith  'tsJuftine)  that  much  water  mult  not  quench  J*"* 
thc  fiery  coales  of  thy  loue,  nor  the  floods  drowne  it :  but  go,  wt.h£* 
non pedibws  corpora ,  Jed mottbtu  Ammi,  though  not  with  thc  iolc  c  Ltb  ldt Prm- 
ofthy  fectcyet  with  the  tccte  of  thy  foule;and  at  lcaft(ffaith  he)  (™i"  "** 
thoumuft  rcfolue  with  thy  fclfe  that  fo  foonc  asoportunity  of  Go. 
going  vnto  him  (hall  offer  it  felfc^thou  wilt  be  reconciled.  But *  '*«<•"/  *>• 
ifpropinquitie  of  place  will  oportune  thine  intent,  go  thou  ler- 
uant  with  rcucrence  to  thy  ma(ter,thou  companion  louinglv  to 
thy  fellow ,  thou  mailtcr  with  authoritic  to  thy  feruant ,  fayth  a 
vv\ritcr.But  vade man/net ha  go  in  all mccknes,w  ith  a  coole  tern-  1 6*^* 
per  of  rebated  heatc :  for  as  hrc  cannot  be  quenched  w  ith  fire,  <j-lou    - 
fo  neither  ("faith1  Chryfoftome)c2n  fury  be  allayed  with  fury,hth  h  HomU^9*n 
meeknefle  and  lenitie  alTwagcth  thc  bote  fit  of  anger,  as  water  °"»J  *• 
cxtinguiO.ethcombuflion.And  indeed  thcreafon  why  in  quen- 
ching cuiill  garboiles  and  domelticall  combuflions,  we  often 
for  water  addc  fuell  to  thc  fire, and  oyle  to  the  flame  As^uodtr*- 
tos  tratt  ipfiobtkrgamwjiuh  an '  heathen, becaufc  in  our  IDgC  I 
we  chide  our  brothers  anger:  ft  <]**  per  inSfimt  peccat tines  per 

A  2  tr,\m 


4  Brotherly  Reconcilement* 

$rAmvitiMcamw,znd  vnder  pretence  of  corre6lion,in  our  anger 
reucge  the  offece  which  through  his  anger  he  gaue  vs:as  if  one 
*  Mathcw7«4y  could  fee  ■  clearely  to  plucke  out  themotc  in  his  brothers  eye, 
who  hath  a  bcame  in  his  ownc .  Hence  Tome  heathens  would 
not  aduenturc  their  fpeech  in  reproofe  or  commaund,  till  their 
fury  was  paft  and  anger  abated.  It  was  the  leffon  of  Athewdorw 
the  famous  Philofopher,which  at  his  departure  from  Rome  he 
gaue  to  OcJawits:  St  fttccencere  contingit  6  lmperatorj&cAi thou 
b  fut.^pctb.  chaunce  to  be  angrie  6  Emperor  (faith  bhe)  fay  ouer  the  ?4.1ec- 
tnfme.  ^^  of  the  Greeke  Alphabet  before  thou  burft  rorth  into  fpeech. 

Hence  others  durft  not  in  their  rage  truft  their  hands  with  the 
rod,  nor  would  fit  corrections  among  their  families,  nor  come 
with  a  rod  when  they  could  not  in  the  fpirit  ofmeekneiTe:^^- 
•  rem  temftirafcerer9 1  would  beate  thee  if  I  were  not  angry ,  faid 
c  Set$ecM.\.<  *Socrates  to  Wis  (evuanv.Nonaufeu  eft fi  iracommittere y  faith  my 
de#a.cap.\).     ^^^  ^e  fluvfi  not  truft  njmfeife  wjtn  anger .  Thto  his  fcho- 
d  SeneeU.iJt  Jer  tooke  out  that  leflbn  in  his  praclife, d  who  being  angry  with 
ira.f^.ii.       Yds  boy,  and  laying  him  on  the  blocke  w  ith  full  intent  to  beate 
him,  when  he  had  lift  vp  his  hand  to  fetch  a  blow,  pcrceiuing 
himfelfe  in  fome  paftion  of  anger,  held  it  in  fufpenfe  and  would 
not  (hike:  but  being  asked  of  one  by, what  he  did,  F.xigo  poena* 
ab  homine  iracundo ,fakh  he,  I  am  punifhing  an  angry  man  and 
correcting  his  2x\^xsSpeuJippHs  beate  thou  this  youth  for  I  am 
t  T>l*t.dtfir    ang"c- ' drchita*  of  Tare mum  was  notvnlike,  who  hauing 
nvrnvtadift.    found  all  things  wrong  in  his  field,  perceiuing  himfelfe  gricued 
in  mind  towards  his  Steward,  touched  him  not  then,  but  onely 
faid  departing :  It  is  happie  for  thee  that  I  am  angrie:  or  (  as 
f  ubJctr*.      f  latlamim  doth  relate  it)  Silly  fellow,  whom  I  had  killed  with 
€%pl  '  bloweSjiflwerenotangrie.IfthefeMoraliftSjPhilofophersof 

difcretion,  durft  not  inheate  of  their  wrath  proceed  to  corre- 
ction of  their  feruants,  (which  yet  may  feeme  peculiar  and  an 
a&  legitimate  for  anger)  left  rhey  fhould  cxcccdc  the  golden 
meane  of  correction  and  ceconomicalliuftice.-  much  lefle  may 
we  in  our  bile  and  cholericke  paflions  march  furioufly  like  Jehu 
to  admonition  of  our  brother,  (which  fhold  be  the  purueyer  of 
peace )  left  for  building  we  breake  downe ,  for  planting  plucke 
vp;&  for  faking  his  maladie,gall  the  fores  &  vlcers  of  his  foule: 

and 


Brotherly  Reconcilement.  5 

and  therefore  in  pollicieand  wifedome  of  the  fpirk  fends  the 
Apoftie  Lcnitie  before,  as  Admonitions  harbinger,  to  prepare 
for  his  comming.2.7*iw,2.2  5. 17  TfAOTnriveuAvorr*,  in  mceke- 
nefTe  not  furie,  Gods  fcruantmuftinftru6t,  left  w hen  admoni- 
tion comes  to  be  entertained,  they  will  not  receiue  him,  be- 
caufchisbchauiouris,  as  if  he  would  go  further.  But  of  this 
more  anon. 

To  kirn.  As  thou  like  a  good  Phifition  muft  come,  not  with  To  him. 
coales  but  coolcrs,to  allay  the  feaucr  ofthy  brothers  furie:  fo  in 
difcretion  oftime  muft  thou  feafonably  apply  thy  medicinablc 
inftru&ion.  For  as  Phifitions  forbid  (faith*  JV*^*)  to  apply  pre-  «  Uh.\MiT*. 
fcripts  and  medicines  cummorbui  in  accejfttefi ,  ac  ftttu%  when 
the  hote  fie  comcth,  and  paroxiime  begins  to  rage :  but  then  o- 
portunely  cum /e  remit  tit, when  itflaketh  itsextremitic.  So  that 
Phifition  of  the  hote  ague  ofanger,bprcfcribeth  tins  fcafon  for  b  Idtm '*>*> 
her  receipt,  not  toadmonifhherwhen  the  hot  fit  is  vpon  her, 
fedvbi tempore  catperit effe Uutor,  when  by  Ion »c  protraction  of 
time  her  extrcameheate  and  hate  is  abated.  Prir»Am  tram  non 
Audebimus  oratione  mu/cere,  we  dare  not  (faith«hcy  prefer ibe  any  c  fafM »* 
receipt,  or  minirter  any  precept  to  anger  in  her  fit:  he  giucs  the  **•'*•** 
reafon,  Snrdteft  Cramens,  it  is  then  deafe  and  mad,  ar.d  will 
take  no  receipt,  no  not  the  bahne  ofGile.id:  but  whether  thou 
pipe  vnto  her  or  lament,  ling  of mcrcic  or  iudgcniciu,  like  the 
deafe  adder  the  lioppcth  her  eares,  and  will  rcfuic  to  hearc  the 
voice  of  the  charmer,  charme  he  neucr  fo  w  ifcly,77^/.  5  8. 4.  It 
was  both  deafe  and  mad  in  thole  fhf-ncckedjVnrj  at  Stephens 
reproofe,  All  .7  /Deaf c  ^  for  when  their  hearts  braft  for  anger, 
they  (topped  their  cares  faith  Same  /l*<v:and  w.f^for  they  ran 
vpon  him  like  mad  dogs  all  at  ontc,n:ul  gnalhcd  their  teeth: 
though  cauflcfly  both  dcarc  and  mad  at  his  now d  comming  to  *  • 
them  with  a  rod, h net  *  before  with  the  fpirii  ofmcekneiTc  he  '  A&4' 
could  not  preuailc. Which  feaion  for  angers  cure  we  Qiould  the 
rather  obferuc,becaufc  though  all  other  cmls  ofthe  bodic(faixh 
r  Plutarch)  admit  remedies  when  the  maladic  ragcth.yet  anger  fQiirsM. 
brookesnomediem  when  the  mind  outrageth,  but  like  a  fired  ,> 
houfefils  ail  fill  of  (moke  and  fire,  that  none  can  fee  for  the  „ 
one,  norforfcajcoftheotheidarc  come  to  quench  it.  And  » 
A  3  there- 


6  Brotherly  Reconcilement. 

therefore  when  Rebekah  faw  Efau  on  fire  of  hell,  that  he  fumed 
to  ward  his  brother  for  the  blcffing,((7«/.  2  7.4  2.)  (lie  wifely  ad- 
uifed  her  fonne  Iaahob  not  then  to  go  vnto  him  and  tell  him  his 
*  Rom.n.i  *.  fault,  but  (as  theVApoftle  fpeakcsj  dare  locum  tr&,  tcgiue  place 
forawhileto  his  wrath,  verf  43 .  CMy  forme  (faith  ihe)  bearc 
my  voyce,  ari/eandflieto  Haran  to  my  brother  Laban ,  and  tarry 
with  him  awhile  till  thy  brothers  fierceneffe  be  ajfwaaed,  and  then  I 
b  Lib.iJtU*.  will  fend  for  thee  again.  Right  fo  (faith  *  Ambrofe)  if  any  through 
fyi&efau***  enuje  threaten  and  menace  his  brother,  let  patience  like  THjbe- 
*'  kah  ( who  by  her  counfell  kept  both  the  one  brother  from  dan- 
9>  ger,  and  the  other  from  his  mifchiefe)  aduife  and  perfwade  vs 
n  to  giue  place  for  a  while  to  the  rage  of  wrath,  till  feafonably  we 
"  may  mitigate  her  furie.  And  then  indeed  as  Iaakob  when  his 
brother  sheate  and  hate  was  allayed,  prefented  him  fitly  with 
t  6en.3a.jo.  « gifts,  and  with  fairedfpeeches  appealed  his  wrath:  fo  fhall  we 
"Ms-*8  &    obferue  the e  Wife  mans  oportunitie  of  time;  To  embrace  and 
t  Eccicf.?.5.7.  to  be  farre  from  embracing;  to  keepc  filence  and  to  fpeake,and 
Or™' '  *  *  our  words  thus  fpoken  fitly  for f  time,perfon,and  place,(nall  be 
^OmiMx.   like  apples  of  gold  with  pictures  of  filuer,Pr*.a  5. 1 1.  The g  hea- 
then could  fee  this  in  the  twilight  of  nature: 

accendas  vitia  irritcfy  vetando, 

Tempo  rib  us  finon  aggrediarefuis. 
If  thou  do  not  in  their  right  leafon  reproue  vices ,  efpecially 
wrath  and  anger,thou  may  ft  fooner  kindle  then  quench  them 
by  correction;  and  therefore  his  aduice  is  from  natures  oracle 
to  reprouers 

Dam  fur  or  in  curfu  efl  current  i  cade  furor  i. 
(he  fpake  it  ofloue,but  muft  more  in  hatred  be  obfcrucd,)For- 
beare  to  rebuke  men  in  their  furre  and  violent  paffions,for 
Impatiens  animus  nee  adhuc  traEiabilis  arte 
l{eff>Mt  atcjue  odto  verba  monentis  habet, 
the  impatient  mind  which  is  yet  vntra&able  hatcth  to  be  refor- 
med, and  will  caft  thy  words  behind  him: 

Aggrediar  melius  turn  cumfua  vulneratangi 
lam f net  ^  &  verisvocibhsaptus  erit. 
The  fitteft  time  to  pacifle  his  wrath  will  be,  when  being  fome- 
w#at  appeafed,  he  willfuffer  his  fores  to  be  touched  and  admit 

xnftruAion: 


Brotherly  Reconcilement.  7 

instruction:  left  his  vlcers  (faith*  Tterntrd)  being  angred  and-  Strm  ±d* 
exafperatcd  more Phrenetict  nonjolnm  repelUt 3  fed  &  merdere"'1"   m' 
tentet  media  munam ,  Like  a  maddeman,not  oncly  he  reie<ft 
thy  phificke,  but  eucn  fecke  to  bite  the  hand  of  his  Phifition.  It 
was  a  caueatgiuen  the  primitiuc  Church,  and  obferuedby  an- 
cient Fathers  in  thofc  bloudie  times,  Non  compere  far  ent  cm  ty- 
rarmttm,  not  to  rebuke  a  tyrant  in  his  furic,lcft  that  mould  more 
incenfe  his  rage  againft  the  Church.  Which  CKriftian  policie 
(I  thinkc)  they  learned  ofSaint  Paule,  who  in  his  Epiftle  to  the 
%gmams  did  not  fo  much  as  touch  Nero  their  bloud-thirfting 
Emperour,  (but  willed  fceuery  foule  befubieel  to  his  powerj  *  Rom.xj.i. 
left  that  Lion(as  wifely  not  in  that,  but  truly  in '  another  Epi-'  2,T,m  '4  1"' 
(lie  he  tearmed  him)  being  awaked  by  rcproofc,  ftiould  roarc 
after  his  prey,  and  feeke  whom  he  might  deuoure:  only  he  wil- 
kthTtmothie  to  pray  for  the  appealing  of  fuch  wrathfull  Ty- 
rants and  Kings,  that  they  mightleadca  quiet  and  peaceable 
life  in  all  godlineflc  and  honeltic,  1  .Tim  2 . : . 

Our  Sauiour  hath  prefcribed  each  reprouer  a  femblable  ca- 
ucat,  Mat.y.S.Giue  not  holy  things  to  dogs,  neither  c  aft  jour  pearls 
before fvtney\\Thy?  left  they  treade  them  vnder  their feet ,(iaih  he) 
Andturne aaaine  all  to  rent  yon.  By  holy  things  and  pearles  he  mea- 
neth d  holy  admonitions,  called  holy  things/  becauie  they  mull  jua  74/Mdt 
not  be  f  pile ;  and  pcarlcs,  becaufe  not  contemned:  and  thefc  LjJJxfJ*" 
muft  not  be  mifpentand  fpilt  ondog^es  and/Ww^which  in  their  mmt.t*fi>u 
woodne(Tcf  admit  no  medicine,  but8  vomit  vp  their  rancor  wCQjLjE 
reproofe,  and  by  wholefomc  admonition  become  more  fi eke  7.6. 
then  falued  thereby,  left  not  onely  like  (wine  they  treade  them  J  cfr 
vnder  foote,  fedtllornm prebitorem  ptrftyuantur,  calummjs  ipfnm  \-jjm  Mmi.~. 
tmpetentes & tmurn!affi(ientesiiailhb/An/rent;<4y\cft  as  mad  dogs  £  c-^43  f#- 
they  turneagaine  all  to  rent  you:  onily  then  muft  we  pray  fir  jf-'y 
the  afTwaging  oftheir  impetuous furie,that  God  may  giuc  them 
repentance  to  know  the  truth,  and  come  out  or  that  fnarc  of 
thcdiucll  to  amcndementoflifc,  2.  Tim.z.  ?c.  The  child  and 
fonneofGodby  nature  and  grace  hath  in  fpirituall  v\i(edome 
ohferued  this  caution,  and  in  pollicicofthe  fpiritekhewed  for  i  0^17.41. 
afrafontheragcand  wrath  of  the  furious,  as' Am^  fled  from  J  Jjjjjj  J* 
Sfim}  ^M§fei  from Tbmrm}  DoHidi'iom king  SmlfElm ^rom  m  1  Kmg. ■,. .. 

Jejtbcl, 


8  Brotherly  Reconcilement. 

1. corn! ».  I^^ytP^^omzhc(Dam4fceHf^znd  Chrif  himfelfe  from 

(  Luk.4  30.      the  /raw,  Hff  defuit  eis  refugium  &  confoUtio,  la ith  a  Father,nei- 

Jocni^j.H  tDer  wanted  cheyin  this  flight  comfort  for  a  citic  of  refuge:  for 

d  Exod,».ai.    '  Iaakob  found  fauour  in  Labans  houfe, d  J^/?/  a  rich  father  in 

/nS^iJij.  Iaw.' '  Dattid  the  ktngdome,'  Eliot  *n  Angell  to  feede  him,B/W 

^  as.?.  17.      fpirituall  brethren  to  comfort  him,  and  Chrift  the  comforter. 

All  thefe  gaue  place  to  wrath  for  a  feafon,and  when  it  came, 

molt  of  them  feeing  the  wrath  of  their  enemies  allayed,  fitted 

oportunitie  to  pacirie  their  fury.  Therefore  the  faults  ofofFen- 

*  ub.  dt  c*nfl.  ders  (faith  *  busline)  mult  eftfoones  crauc  filence  for  a  feafon, 
vt$&vur.c.%.  (he  mean es  anger,  wrath  and  fury  )  Vt  aptiort  tempore  corrtgan- 

tur ,  That  in  fitter  time  they  may  be  corrected :  Neexa/peratxt 
increpatitne  mn  proficiat ,  fedmagis  ex  correptione  fcandalnmfu- 
mat,  Leaft  thepartie  exafperated  by  rebuke  be  not  bettered, 
but  morefcandalized  byvnfeafonablereproofe.  And  this  he 

*  uuguhbi.de  thinkes  difcretum  filentium^  difcreetfilcnce5and  *confiltum  cba- 
CitM.Ditiap9.  ritatss,  the  couniell  of  charitie,  and  policie  of  the  fpirit.  For  as 
*Ca>b**dPru'  the  *cold  and  dead  coalc  (faith  Salomon)  is  to  a  burning  coalc, 
wjcHtbr.     />r,#3£20-that  is,augmcnteth  the  heate  (faith  Hugo\(o  though 

thy  heate  be  cooled,and  1  hine  anger  dead  out,yet  if  thou  come 

to  thy  brother  in  the  heate  and  flame  of  his  fury ,  thou  (halt  but 

lay  ftickesvponhis  fire  (faith  Syracides)  and  increafe  the  flame, 

Ecclef.S.}  •  therefore  his  aduicc  is  wife,  verf.  1  o.  Kindle  not  the 

coales  offnnes  vrhen  thou  rebukeTl  them ,  leaft  thott  be  burnt  in  the 

fiery flames  of  their Jinnes.  Neither  offer  to  make  friendfliip(faith 

Salomon)  with  the  wiathfull  man,or  man  in  his  wrath,nor  walk 

with  the  furious  man  leaft  thou  learne  his  wayes ,  and  receiue 

de(tru6tion  to  thy  felfe,/V*/*.22.24.  the  frenzy  and  ftrength  of 

anger  like  the  citie  j4i(Iofi.2.$.)mu{\  be  wonne  by  retiring 

from  it  for  a  feafon .  Go  then  to  thy  patient,  not  in  his  impati- 

encic  and  hot  fit  offury,  but  when  thefeauerflackeih,  and  the 

heate  is  abated ,  and  then  Phifitian-like  apply  thy  medicine  to 

his  malady,  and 

Tell  him         Tell  him  his  fault  ,tA*>?eK,reproue  him/aith  *Mat.  W/Tif/Mw 

his  fault*     ft  arply  rebuke  him/aith'Z^.Tbe  Apoftle  in  his  charge  tok7V- 

b  Lifkc  if 15  moth  Ioynetn  b°tn  thefe  together, «At>£ o^Tm/xM^^reproue, 

^Ti^o?h!4.-i  rebuke,  as  if  he  had  faid,  after  rebuke,  where  fiift  rcproofewill 

mot 


Brotherly  Reconcilement.  9 

not  preuaile,  and  then  pow  re  in  wine  to  fearch,whenoile  can- 
not faluc.  But  in  this  priuate  parley  of  pacification,  the  former 
muft  qualifie  the  latcr,s>e>£o>  reproue  him,  or  (  as  our  englifh 
tranflation  modcratly  rendreth  that  word  )  Tell  him  his  faulty 
that  is,  faith  *  Aretitu,  Lay  ht<s  trefpaffe  before  his  eyes,  the  ground  I  drnmmtjm 
of  hu fault,  the  qualitie  and  quant  it te  of  his  offence .  Xon  cjuartndo    £* l  ' 1 5* 
quid  reprehend** ,  fed  tidendo  quidcorrigM,  (faith  " Aujlme)  not  m  Smm.16.i9 
prying  what  thou  canlt  reproue,  but  marking  what  thou  maitt  vtrhDt"*- 
amend.For'  Chrilt  here  faith  not,  accufe,  rebuke,  aske  fatisfa-*  flnforiiB. 
&ion  and  punifliment,  but  tell  him  his  fault;  as  if  he  had  faid,  *»***»•« 
•Obieft  not  againc  contumelious  tearmes;  vpbraid  not  the  in-  0  >artm:,»ut. 
iurie  with reprochfull  words,  but  admonifh  him louingly ,  re-  173- 
proue  him  friendly,  and  intrcate  him  gently ,  that  he  do  fo  no 
more  euill  mtrcaie  thee.  Brethren  (faith  the  Apo(tle)  if  a  man 
be  fallen  by  occafion  into  any  fault,  ye  which  are  fpirituall  re- 
ftorc  fuch  a  one,ir  Tptu/tx*T/*f  J*™™?,  with  the  fpint  of  meeke- 
neiTe,con(ideringthy  lelfelelt  thou  alio  be  tempted,  Cjal.6m\. 
The  Metaphor  of refloring  the  Apoftlc  borrowcthfrom  Surge- 
ons or  Bone-fetters,   (as  rfomcthinke)  who  foftly  handle  2t  HM*** 
member  out  of  ioynt,  that  more  nimbly  they  may  fct  it  and  re-  2lS.i .   "* 
(lore  the  luxate  member  to  his  proper  placcito  teach  them,who 
mufr  Surgcon-likc  fct  and  rcftore  a  member  out  of  ioynt,  to 
handle  it  warily  and  charily,  with  thefpiritofmeeknes:  that  is, 
*  not  fnappifhly  but  gently ,  not  with  delufion  but  commifera-  1  Himin^uu, 
tion,  not  rigoroufly  but  meekly.  And  to  induce  thee  therto,  the 
Apoftlcvfctheuery  word  as  amotiueof  mcckneiTe,  for  each  is 
pregnant  and  pcrlwafiuc  faith  *  Mir  tens.  'Brethren,  whom  fym-  '  i*>**l""* 
pathtc  (hould  moue  to  commifcration;  if  a  man,\\  hofc  humane 
nature f  as  he  is  man,  prone  to  erre,flip,and  bedecciued,  muft/*  Gen*.  5.LC 
of  men  be  borne  with  and  pitied:  beoutrtakenywcn  through  ob-  ult-*  >  Hul -6-T 
(tinatc  malice,  but  Sathansfubtiltie  and  the  flenSes  infirniuic: 
in  any  fault,  which  is  no  notorious  fall  from  his  God,  but  a  (lip 
toward  bis  brother: you  which  are  Cpiruuail ,*  difcrect  to  iudgc  '  i.Cor.j.iy. 
all  things,  and*  Irrong  tobcire  the  infirmi:ic  of  the  weake:  re-  "  **—*&• 
ft>refuch  a  one,  not  broken  offfrom  the  body,  but  a  little  out  of 
fquarc:  with  the  (pint  of  meekneffe ,who  himfclfc  being  the  com-      chrrM 
forter,  is '  plcafed  with  this  leniuc  of  rcproofe.- T  with  thy  fpint  >  1 

B  of 


io  Brctherly  Reconcilement. 

ofmeckneffe  lcti  ibygefturc  be  mil*)  wbaa  ■.imic  heart  is  tru- 

*  *r$puaH  culent  and  inlulting:  cortjiderin*  thyjetfe ,  tliaL  ihou  art  a  *  man 
Ui^aj!  iubiedt  to  like  paflions  as  be  is,  and  mult  therefore  hauc  tom- 
\Heb.Li7.    pafTion  on  his  infirmities,  (as  in  natural)  pafllons  %  Chrift  our 

Lord  was  made  in  all  things  like  his  brethren,  that  he  might  be 
compadionate)  thac  feeing  thou  maift  be  tempted  in  all  things 
that  he  is,thou  maift  be  touched  with  the  feeling  ofhisinfirmi- 
fj'tom1*"''  tics>*s  that  holy  father  in  SaintVforwW,  who  hearing  that  his 
biotherhadtrefpa(Tcdagain(thim>condoledhis  fall  with  this 
voice  of  pittie,  llle  hodie  &  ego  eras,  he  is  fallen  to  day ,  and  I 
fhall  (it  may  be)  to  morow:  considering  thy  felfe  by  him,  con- 
fider  by  thy  felfe  him,  that  is  by  thee ,  and  marke  euery  thing, 
faith  Syractdes^Ecclef.  %  1 . 1 5.  Conlideiing  thy  felfe  left  thou  al- 

*  Uhi.deferm  f0 be tempted. Let vs firft confider faith b  Aufiine,  whetherwe 
c#.£L  haue  not,  or  had  not,  or  might  not  haue  had  the  like  fault :  if 

none  of  thefe,yet  taught  naemoriam  communis  fragiUtasy\ct  vs  re- 
member we  arc  men  fubie&to  like  pamons,  and  there  lcarnc 
pittietotemperourreproofetowina  brother,  and  policie  to 
couer  the  hook  of  admonition  with  the  bait  of  pleafant  fpeech, 
to  catch  afifti,  and  but  tell  him  bus  fault .  For  although  when 
With  Peter,  Luk*  %.  we  fifti  with  the  net  to  catch  a  multitude  of 
fifties,  we  may  and  muft  vtiftrcpttn  &  clamor •<? >vt pifces  cogantur 
t  Era.58  r.     i»^/<?,asonefpeakes,cCriealoude,and  fparenottoliftvpour 
t  luti'i'ii.    vo*ce  ^e  a  trumpet, and d  rebuking  them  fharply ,  •  compell 
them  to  come  in,that  his  netmay  beful.(As  he  himfelfe  by  this 
fhowting  droue  thofe  many  Iewes  into  the  net,  and  cnclofed 
a  great  multitude  of  fifties,  euen  three  thoufand  lbules ,  AH.  2. 
41  )Yet  when  with  him  (Mat. 1 7. )wcfi(h  with  an  angle,  jQtu 
JinguLtri*  eftptfeatio,  &  advnum  tantumpifcem  capiendum  dirigi-  . 
tnr,  as  the  fame  author  addeth,  which  is  for  one  fifti  in  particu- 
lar, to  conuert  a  brother,and  faue  a  foulc  from  death,  we  muft 
not  make  great  noife  with  rebuke,  and  outcries  with  rcproofe, 
but  \fefilenccand  quictneflc  of  admonition  .-nor  though  we 
»  bfafij*     angle  muft  we  come  with  a  *  rod,  but  in  the  fpirit  of  meckneffe; 
1.C0M.11.      or  tFvvith  the  rod  ofthe  fpirit,  not  baite  our  hooke  of  admoni- 
/  MarLf.44.    tion  with  iudgement,  and  that f  worme  that  neuer  dicth.  There- 
fore do  but  tell  him  his  fault  faith  Chrift ,  rcftore  him  with  the 

fpirit 


Brotherly  Reconcilement.  1 1 

fp iritofmeeknefTe  faith  his  Apoftlc,  count  him  notas  an  e  c- 
mic,  but  admonifh  him  as  a  brother,  l.Thef.^.  t  $.  In  this  an- 
gling for  one  to  winne  a  brother,  the  heathen  could  fee  that 
clamors  muft  be  left,  and  the  hookc  of  reproofc  warily  coucred 
that  no  choler  may  appearc.  All  care  and  diligence  muft  be  ta- 
ken, faith*  he,  I'rimumvt admomtw actrbitatejdcindc  ofourja-  g  0C"  M-d» 
ti9  contHmcUt  vucet^iii\  that  our  admonition  be  void  of  bitter-  ~4mutl' 
nefTc,  then  that  blaming  be  without  reproch  .   And  therefore 
h/7*frfrr£aduifeth  to  vie  in  this  parley  a  point  of  Rhetorickc,  h  Du^dtir* 
that  if  not  rranflating  the  crime,  yet  extenuati  ng  his  oftence,w  c  "***• 
rcmouc  the  fadl  farthcfl  from  contempt  or  violence,  and  rather 
impute  it  to  fomc  folly  or  lack  of wit3to  perturbation,  to  necef- 
fitie,  or  fome  misfortune.  For  if  thou  bring  him  a  glade  only  to 
fhew  hisdeformi[ieoflife,*///^//>/frK7j,  he  will  dafh  it  agatnlt 
the  wall,and  his  mote  of  anger  will  grow  thereby  to  a  beame  of 
hatred,faith  AnfUne.  If  thou  blow  the  fparkc  it  will  burne  ,  if 
thoufpitvponit,it  frail  be  quenched;  and  both  theie  come 
tromthe  mouth,  faith  the  Wife  man,&?/<r£a8. 1  2.  for  as  water 
ca(t  into  the  fire  when  it  flamcth,  cxtinguiftieth  the  hcatc,  fo, 
faith'  firry fofiome J'erbum enm mAnfuetuckne proiuumy  a  word  '(;tn        *** 
fpoken  withmildnefle  cooleth  the  mind  incenfed  with  anger. 
Neither  can  the  Phifition  (faith k  he)  by  all  his  fedulitie  iwagc  4  //™/.:»  w 
fo  quickly  his  patients  fcucr,as  the  mild  admonifhcr/)r<7^wr*w^  *^/a*x** 
fptrttione ftrmormm  with  the  cooling  breath  of  mild  initruCtion 
allay  the  quartainc  yea  quotidian  ague  of  the  impatients  anger. 
For  whereas  indeed  the*  mind  of  man  is  naturally  ftubborne,  r*m*,*7**«M 
and  rather  willmcly  followcth.  then  with  rough  mcancswil  be  —""^P- 
led.-  and  therefore  Plus  hue  vut prefiafHrfiuh  i5V>,rr<i,ityccldeth  f*.u»  Cm*, 
withmildnefle,  and  with aufteritie  rather  breaketh  then  ben-  J* 
deth.forhc  fame  becomming  more  froward  and  perueife  with 
perturbancc,growesmore  impatient ofchecke, and  lefk  hoj  c- 
full  to  be  wonne,  Plu*  tttcjue  proficit  tmtcA  corrcptioquum  txr!-*- 
lentJiiccisfartofiiiU*   ■mho/tr  on  thefc  word.s:  more  then  fore  is  ■£*•*»!•*• 
anger  aiTv>ai;cd  I  y  a  friendly  admonition  then  by  1  turbulent 
accufat»on.7V///?im  /.>/<  Lutlt  //;rw,and  go  to  him  not  w  i:h  a  rod, 
but  in  thefpiritofmceknefle;  and  furcry  inch  friendly  brcaih 
warmed  with  coales  of  louc  ,  like  fommcr  aire  openeth  the 
B  2  pores 


12  Brotherly  Reconcilement. 

pores  that  it  felfe  may  enter:  but  if  it  be  too  fharpe  like  cold 
winter ayre, it obdurates the  skinne, fhutteth  the  pores,  and 
ftoppeth  its  owneingreiTe  and  entrance.  Go  not  with  a  Pro- 
phets denunciation,  but  with  the  ApoHJesobfecration;go  not 
like  Barrabas  a  fonnc  of  confufion,but  like  "Barnabas  a  fonnc  of 
confolation;  go  and  powre  in  not  wine  toexafperatc  hisvlcers, 
but  oyle  of  loue  to  falue  his  bile;  go  in  the  fort  and  (till  voice  to 
angle  for  one  fifb,  and  go  not  in  thunder  and  earthquake ,  but 
when  thou  (houldftdriue  a  multitude  into  the  net:  if  in  either 
of  thele  thou  go  to  ihy  weakc  and  fuming  brother ,    with  thy 
earthquake thou  (halt  breake the  bruifed  reede ,  and  with  thy 
Bc^ccn^cc  ftrong  wind  inflame  the  fmoking  fiaxe,  do  but  tell  him  his  fault. 
Neither  muft  this  conference  for  concord,  and  parley  of  pa- 
cification be  on  the  houfc  tops  before  all  Ifraell,  but  in  the  care, 
betweene  thee  and  him  alone  faith  ourSauiour:  and  therefore 
*hdo  was*     the  Sjriac  kTianftztox  for  reprove,  vfeth  a  *  word  which  lignifl- 
ntakrt'm.    etn  to  refroHe  anc*  hide,  as  a°  Linguift  obferucs.  For  indeede  if 
SyrochtU.       thou  diuulge  priuate  iniuries  by  a  publike  reproofc,thou  art  not 
'wrbDomf*    a  reprouer  but  a  betrayer  faith  °  Auftinex  debate  thy  quarrell 
with  thy  neighbour  alone,  ( the  holy  Ghoft  commaunds  it  by 
the  mouth  ofSa/omon)and  difcoucr  not  the  fecret  to  another, 
left  he  that  hearcih  thee  put  thee  to  fhame,  and  thine  infamic 
p  x.Cor.  12.23.  be  irreuocable,  Trett.  25.9.  For  as p  nature  bids  euery  man  put 
more  comclinefle  on,  and  not  publidi  his  vncomely  parts :  fo 
I  **  j* ll9'     grace  ^taught  Iofeph  to  couer  Maries  fecrets,  and  not  make  her 
C Mat  "iti     a  PU^H^C  example: and  both  may  lelTon  thee  to *  put  on  louc 
9  i.per.4.?.      rthc  wedding  garment,  to1  couer  a  multitude  of  his  priuate  fins, 
"  2ffi^&   nav  all  his  trcfparTes.Trw.i  o.  1 2.  and  rather  with u  Shew  and 
mLlbAxafA*  xi  onftanttne  to  couer  with  thy  cloke  his  faults  form  the  eye  ofo- 
thcrs,  then  like  curfed£7ww,ifnotvn couer  with  thy  hand  his 
fhame  to  the  eye,  yet  difcouer  with  thy  tongue  his  nakednede 
itjTfrtf  11  totheeare  of  all  men.  And  therefore  muft  thou  debate  the  mat- 
*rt.r.  ter  between  thee  and  him  slonc yvtfa?»a  confer  tieturfai\? The- 

1**8 m"1%  w^/ and  r7"^/wdjfcuffing  this  by  queftion,  that  his  name  be 
*  f«».  m  M*t.  not  defamed,  and  by  open  rebuke  through  ftiame  apologize  his 
V'sJm  1*.*  orTence,faith a  lerome,  and  Saint b  Au(ttne%  And  as  Chrift  here 
««*.£«»       by  precept  enioyneth  vs  all  to  refpe&in  priuate  rcprchenfions 

the 


Brotherly  Reconcilcrmtnt .  1 3 

the  fame  of  our  brethren  :  Co  haue  the  godly  pra&i  fed  ir'euen 
in  their  publike  rebukes ,  and  tendred  the  namcoftheir  filters, 
witnefle  Saint  Luke,  who  vncouering  <J\Ury  AUgdalens  faults, 
difcouercd  not  her  name, but  only  faithjZfcW^thcrewasair*- 
m*nafmner'm  thccitie,£*%  7.37:but  Saint  Marine  recounting 
•  herdeuout  fcruice  and  fwcete  ointments  beftowcdonChrilts 
buriali,publifhed  her  proper  name:  Mary  Magdalen,  faiih  he, 
not  a  woman,  but  Alary  Magdalen  brought  iweete  ointments 
that  fhe  might embalme  h\m,Afark^i cm.  Contrary  to  the  pra- 
ftifc  of  fome,  dealing  with  their  brother  as  the  lew  es  did  with 
Chrift ,  who  being  forced  with  common  rumor  and  report  to 
admire  his  miracles,  yet  of  enuic  would  at  Jeart  conceale  his 
name ,  Htc  homo  y  ThU  fellow  doeth  many  miracles  ,  John 
11.47.  not  Iefu4  of  Nazareth,  but  this  man  :  and,  the  'world  ciohn  tmp* 
goethartei  him.  But  when  they  wrote  the  title  of  his  fained 
crime  on  the  tree,  then  of  malice  they  publifhcd  his  name,  and 
cried  it  at  the  crofle,  not  with  Htchomo,  but  Jefia  of  Nazareth 
Kmgofthe  Icu>esy  Iohn  19.  19.  and  that  in  three  molt  famous 
tongues,  Hebrew,  Grceke  and  Latine ,  that  it  might  be  vnder- 
ftood  and  read  of  all  men ;  yea  in  Capitall  letters  they  made  ic 
plaine,that  fas  the  ,!  Prophet  fpeaketh)  all  men  might  run  aud  d  Abak  x.u 
reade  it. 
Thou  muft  rather  follow  thy  hc3uenly  Facher.who  renrouins  ~ . 

1  1       r  1  -ii  '       1  •  "11  &  Pfalm.jan. 

the  wrath  o\  the  w  icked,to  win  him  to  peace, tels  him  as  it  w  ere 
betwecne  them  two  alone,Thefe  tilings  halt  thou  done,  and  I 
held  my  tongue,  therefore  thou  thoughtclt  wickedly,that  I  am 
fuch  a  one  as  thy  felfe ;  but  I  will  reproouc  thee,  and  fct  before 
thee  the  things  that  thou  haft  done,  not  before  others,  but  be- 
fore thee,D'JvS,bcfore  thine  eyes  not  in  the  fi£»ht  of  all  men.  or  _  , 
asthcword,/jr////?/,importcth*rather.I  will  fliew  thee  a  cata-  mfjUpau 
logue  of  all  thy  finnes:to  teach  fl  that  we  alfo  flicvv  our  brother 
only  the  bill  of  his  offences,  and  not  reckon  the  fcore  before  all 
men, lead  he  cither  for  (hame  deny  the  debc,or  in  anger  and  irru 
patience  dcterrc  the  paimcnt,and  runne  more  on  the  fcore.Z?/- 
irveene  thee  and  him  ahr.e .  And  if  thus  leafonably  thou  minilter 
mcdicinable  inflraftion  to  thy  diflcrupercd  brother,! hou  (halt 
cure  his  fcuer  if  he  rcceiuc  it,and  (hm  winne  thy  brothcr,faith 

B  3  our      fc2tt* 


14  Brotherly  Reconcilement. 

our  Sauiour.He  faith  not,thou  (halt  winnc  fatisfaction  and  re- 
compencc  for  his  wrongs,  but  thou  haft  won  thy  brother,  faith 
<  Hom.6i.im     '  Chrjfoftome:  (hewing  thee  thereby sthat  this  enmitie  was  lofle 
^^.18.15.      and  detriment  to  you  both,  to  the  one  of  his  brother,  to  the  o- 
ther  of  his  owne  faluation ,  and  by  thy  meanes  both  (hall  be  re- 
couered,an  helpfull  brother  to  thy  felfeyand  an  obedient  ibnnc 
to  his  hcauenly  Father.This  is  Chritrs  difmiflion  in  my  text//* 
thjway,  amplified  by  that  whole  arrant  in  the  1 8.  ofMathewt 
It  thy  brother, by  nature  or grace  jrefpajfe, by  word  or  deec\,a* 
gain]}  theefhzt  thou  only  art  cofcious  of  hisofrencejjrpjn  body, 
if  he  be  neare,or  in  mind  if  he  be  farre  remote:/^  in  thy  tem- 
pered mood,ta  him  in  the  feafon  of  his  abated  heate^  tell  him 
kufanlt,  in  the  fpirit  of  meeknefle  betweene  thee  and  him  alone, 
tendring  his  fame;that  if  he  he  are  thee,  thou  mayft  win  thy  bro- 
*ximpies  of    ther.  Thus  Laban  fought  reconcilement  with  Iaakobfienefa  1 . 
the doarinc.    j^J^/^b  with  EfAufien.^ 5  Jaakobs children  with  Iofeph,Genm 
50.1 7.andeuen  cutfing  Shimet  with  D*uid,2.Sam.i9.i9.And 
of  al  other,famous  is  that  going  o£  Abrahamto  Lot ,who  fought 
reconcilement  of  his  nephew,  and  came  to  this  quarcller  like 
the Douc  with  an  Oliue  branch  of  peace  in  his  mouth,G«j.i3# 
Let  there  be  I  pray  thee  noftrife  between  me  and  thee,neithcr 
fcetweene  my  heard-man  and  thine,  for  we  are  brethren/or  we 
are  brethren ;  and  if  theic  iiigred  wordes  cannot  winne  him  to 
peacc,fee  how  he  yeeldeth  him  the  choice  of  hisown  inheritace: 
Is  not  the  whole  land  before  thee ,  take  which  hand  thou  wilt, 
f  /» €<*  1 3.     <pactt ftttdio  defuo  $ttre  c^&,faith f  Iuniiu,  He  goes  to  buy  peace 
with  refignation  ofhis  owne  ii$it.OJiiuuenemalie]tiem  lunftam 
\wT*m     *Mibuiffet  in  conftlium,  faith  *Lmher>0  if  he  had  asked  c  ounfell 
of  fome  yong  Lawyer,hc  would  haue  aduifed  him  not  to  go  to 
Lot  for  vnitie,but  to  law  for  the  lot  ofhis  inheritance:  he  wold 
haue  -counfclled  him  not  to  y  eeld  an  inch ,  but  haue  vrged  his 
*u>fr«f  ttfftm.  right  vnto  him,and  *  euery  iot  and  tittle  ofthe  law :  that  to  him 
„  was  made  the  promife  ofthe  land ,  that  this  right  muft  be  kept 
„  and  defended,lcaft  he  iniury  not  himfclfe  alone,  but  wrong  his 
>9  pofteritie  ,  and  impofe  perpetuail  bondage  vpon  his  children: 
„  an  honcft  and  fairc  fpecch  in  (hew ,  but  becaufe  it  maketh  not 
„  for  concord ,  it  mutt  be  rcie6ted,though  it  fecme  to  be  drawne 
»  fioni  the  bofome  ofthe  law.  I 


Brotherly  RectneiUment.  15 

1 1  wifh  our  contcntiou  s  termers,i?*^ttf  triad  ftoftiff\ciKntforay » '^>r«pr«>a'r§ 
(*$hSeneea  ipeaketh  of  fuch)v\  hole  itrife  three  Courts(I  may  ad  Ihen  we  rt^id 
threefcore  termes )  cannot  decide,wold  follow  Chrilts  precept  5° to  °"r  hro' 
or  e^r^*w/pra&ife,and  go  to  their  brother  for  peace,  rather  aiid  tidraffe*. 
then  to  the  bench  for  pacification.  If  their  brother  trepafle  a-  h  J*^*1^ 
gainft  them ,  they  go  their  way  indeed ,  but  the  way  of  peace 
haue  they  not  knowne,  when  for  trifles  they  go  to  law  one  with 
another .  For  as  Chrift  here  bids  them  go  to  their  brother,  fo 
Salomon  forbids  them  this  going  to  the  bench,  Pro//,  a  j .  8.  go 
nor  forth  hafitly  tofuc  any  many/eaj}  tloon  know  not  what  to  do  in  the 
end  thereof  when  thy  neighbour  hath  put  thee  tofrtme,  but  debate 
the  matter  with  thy  neighbour.  They  go  indeed,  but  they  runnc 
when  they  were  not  fent,  for  our  Sauior  bids  them  flay  at  home, 
Math.^^o.  If  any  man  (faith  Chrilt)will  fuc  thee  at  the  law 
and  take  away  thy '  cloake,let  him  haue  thy  coate  alfo,which  is  I Lukc  6-**- 
nearer  vuto  thee,  yea  thy  very  flnrt,  faith k  tsfrettw .  Let  them  jf6*«».» 
heare  the  Apoftles  checke  ,  expounding  his  Matters  mea-        ** 
ning,   i.Cortnthar.s  6.7.  Now  this  is  vttcrly  a  fault  among 
you,  becaufeye  go  to  law  one  with  another,  why  rath^ 
fuffcr  yc  not  wrong?  why  rather  fc#aine  ye  not  harme  ?  Ik 
they  will  not  hearken  to  the  mouth  of  wifedomc,  what  their 
Aduocate  with  the  Father tcachetb,  let  them  heare  the  tongue 
ofpolicie,  what  the  aduocate  for  their  brother  pleadeth  ,  let 
them  hoth  heare  how  with  other  mens  mouthes  they  bite  and 
dcuoure,yeaconfumeonc  another.  thatifthcGofpell  cannot 
fchoolcthcmin  this  Christian  precept,  the  Law,  I  fay  the  law 
maybcthcirfchoolemaifterto  bring  them  to  Chrifr  :  not  that 
with  the  Anabaptifts  I  make  a  queftion,  whether  Christians 
may  go  to  law;  for  the  ApottIcallowe*it  in  law  full  manner,  r. 
Or.6.4.  and  the  '  learned  haue  put  it  out  of  qucfrion,  no,  Cur-  j  T+urtyr  + 
rat  lex  &  viuat  Rex.zs  the  prouerbc  ruuneth,X£r  King  by  tudjr-  JjjJJ*,*2| 
mentm.a f>t.itneth  the  country , '/V0*.  29.4.  and  we  know  it  true  *,{£</?*»• 
of  both  tliuinc  Mid  humane, m  that  the  Uw  ts^ood  tfamanvfett  **J  Jjf1 
Anr/«//^.Buf.vefhot'ld  not  go  forth  nattily  to  fuc  any  man.faith 
Salonwn  not  for  toy es  and  trifles  faith  G*alther,but  vfc  kasphi- 
ficke  for  thofir  difeafes  which  cannot  othcrwife  be  cured .  For 
as  be  not  ouely  fpends  his  purfc  ,  but  fpoiies  his  coniliturion, 


1 6  Brotherly  Reconcilement. 

that  runs  to  thePhifitia  for  euery  aunoiacc  of  hisftoroack, which 
by  a  walkc  might  be  remedied:fo  he  alfo  not  only  mif-fpendeth 
his  patrimony,but  diftepereth  his  mind,that  goes  to  the  Coun- 
fellcr  for  euery  orTece  that  he  ftomacketh,ifby  this  going  to  his 
nU>  xdtRq.  brother  it  might  be  amended.  And  indeed  if  D  Plato  thought  it  a 
figne  of  a  diftc'pered  body  politick,whcn  the  citizens  run  much 
to  phifick,and  go  often  to  lawrhow  much  more  are  their  minds 
out  of  temper,  w hen  for  the  one  the  Phifitions  (hops  (as  he  ad- 
deth)  are  ncedlefly,  and  for  the  other  the  Lawyers  courts  cauf- 
»i  lefly  fet  opcn?The  more  blame  and  reproofe  defcrueth  he,who 
»  ("as  that  Philofopher  addethj  not  onely  fpends  in  law  the  grea- 
»>  tcft  part  of  his  Iife,being  now  a  Plaintife,now  a  Dcfendant,but 
n  in  his  foolifh  mind  thinks  to  winne  credit  and  reputation  by  his 
ftrife;  that  though  he  wrong  others  with  his  will,  yet  by  his  wit 
can  wrangle  and  wind  out  himfelfe  through  his  quirkes  oflaw, 
and  draw  others  before  Mzgifttztcs  Jd^fepenumero  exiguarum 
atcjue  vilijfimarum  rerum  cau/dyznd  that  often  for  veiy  toy  es  and 
trifles  of  offence :  furely  as  fuch  a  one  may  kill  his  brother  with 
the  Iaw,fo  ftial  he  find  it  at  his  death  a  killing  letter  to  his  cofci- 
u     cnce,a  dead  letter  to  his  good  name,and  may  iuftly  expect  that 
l?£7r£lo'}.  wrangler  s  Epitaph  ifMtllain  to  be  fet  vpon  his  tomb,  loh.Iac. 
Triultius  qui  nunejuam  cjuieuitfiec  alio*  cjuiefcere  pajfus  efijoic  tan- 
deejuie/citipfiflcte  refts  he  in  mould,that  took  no  reft  for  gold, 
nor  furTered  them  to  reft  that  wold.  How  much  rather  (houldft 
9  thou  follow* Salomons  aduice,  to  intend  no  hurt  againfl  thy  neigh- 

bour >  feeing  he  doth  dwell  by  thee  without  fear  e ;  neither flriue  with 
d  man  cauflejfe  when  he  hath  done  thee  no  wrongiox  if  he  hath  done 
thee  fome  wrong,yct  go  not  forth  haftily  to  fuc  any.  Me  thinks 
this  goodPhifitiancounfelleth  thee  to  walkc  within  doores, 
and  take  fome  kitchin  phifickc  of  thy  brother,  before  thou  go 
to  that  hal  phifick,which  wil  purge  thy  purfe  before  it  eafc  thy 
ftomacke .  We  fee  how  our  Sauiour  the  beft  Phiiitian,adui(eth 
thee  firft  to  go  to  thy  brother  if  he  trefpaflc  againft  thee ;  and  if 
he  will  not  heare  thee ,  then  tell  it  to  the  Church,  CfrUth.i  8. 
We  (ettsfbraham  tooke  this  word  Brother  for  his  aduocatc 
to  end  ftrife  betwixt  him  and  Lot :  and  we  heare  how  many 
f  Mukc  ;.**.  impouerilhcd  by  long  law  ( like  the s  woman  that  was  twelue 

yeares 


Br  ether  ly  Reconcilement.  17 

yeares  in  thePhifitians  hands )  hauc  fuffercd  many  things  of 
many  iudiciall  Phifuians;and  hauc  fpent  all  that  they  had,and  it 
auailed  them  nothing,but  became  much  *orfc,and  at  laft  w  ere 
fainetotake  this  Lawyer  for  their  Atturney,  as  (he  did  Chrtsl 
her  elder  brother  for  her  Phifoian.  It  is  indeed  thefe  PolTcfliues 
mtum&tUHm  (propietics  banittied  out  of  Plato  his  common- 
wealth) which  fees  vs  all  by  the  cares ,  while  euery  man  lookes 
on  his  ownc  thing?,  and  not  on  the  things  of  other  alfo.  How- 
beitifthatCbriltiancomrnunitie  which  thofc  primitiuc  Chri- 
ftians  enioyed  ,  ssfEh  2.  or  if  that  vnitie  of  minde  and  heart, 
wherein  they  ioyned,  Atts  4.  or  (as  the  rmorall  Philofopher  r  ^r./^.^l 
could  obferue)  ir  charitic  raigned  among  men ,  all  lawes  and       c' 
ftatutcs  fhould  be  fuperfluous,  and  law-makers  might  hang  vp 
their  net,  or  wcaue  the  fpiders  webbe  to  catch  flics :  but  feeing 
neither  that  community  among  men(who  lookc  on  theirownc 
things)  nor  yet  common  vnitie  withchem  (wholooke  not  on 
the  things  of  other  men,but  to  luft  after  them)  is  fo  to  be  expe- 
#cd,but  that  fomc  will  fuc  thec  for  thy  coatc,  CMath.  5 .40.  yea 
ftriue  with  thec  cauflcflc  when  thou  haft  done  him  no  wrong, 
and  that  nullo  proptfuo  lucro ,  contendendi  tamen  (India ,  not  (0 
much  for  his  profit  contend  ,  asforthy  difprofit  through  con- 
tention, as  an f  heathen  in  his  daycsobfcrucdoffomc:  better  it  f  v/utMM 
were  for  thec  in  pollicic  and  difcrerion  to  follow  Saint  Pauls  *"'*""• 
COUnCc\yRather  ta/uffer/ome  rvron*  father  to fuftatne  /bmeharme, 
then  (as  a'writer  notcth)  for  to  win  thy  coatc,to  lofc  thy  cloke,  t  -Bt*mx**rm 
and  other  clothes  alfo :  for  dHwikfm  ttbi  foettmuc*m(&ith  he  Lt4i"z  "•  ■**. 
of  their  Lawyers)  nonpriiu  tamen  cjuam  &  pallium  &  omnia  tut 
txfoxennt, although  they  adiudge  thec  thy  coatc,yet  not  before 
they  hauc  themfelues  gotten  thy  cloake  and  all  thou  hair.  I 
fpeakc  not  this  to  damme  vp  the  currant  or  iufticc  in  legitimate 
decifions,butoncly  ro  perfwadc  by  Chrifts  precept  and  Abra- 
hams pradtifc  to  goto  thy  brother  who  harh  offended  '.hce.  be- 
fore thou  runne  to  the  barrc  formends  of  the  offence.  I  fpeakc 
k,not  to  giuc  this  water  any  paffage  in  the  Courr,no  rot  a  litlc, 
Icart  like  that  water  in  *  E^ec met,  at  rirlt  it  be  but  to  the  ankles,  Y  £?h?« 
but  afterward  growvp  to  the  knees,  and  after  to  the  loincs, 
and  in  fine  prouc  a  riucr  which  cannot  be  parted  oucr .  For  the 

C  beginner 


1 8  Brotherly  Reconcilement. 

beginner  of  ftrtfe  openeth  the  waters/aith*SWbw0»;  therefore 
or  cuer  the  contention  be  medled  with,leaue  oGfProu.  1 7. 1 4. 1 
fpeakc  it  to  perfwade  thee  to  ft  and  paufing  at  this  riucr  Rubicon 
y  Sattjn  vita   with'Ce/^bcforc  thou  plunge  thy  fclf  in  this  water  of  Marah 
Ctfnum.i  i.     g£  contentio,  Etiam  adhttc  regredt  poffumw  t  Brother  yet  we  may 
gobacke  againe  to  our  home ,  and  not  open  the  waters  vpon 
our  fellies :  jQuodJi ponticulam  tranficrimus ,  omnia,  armt-s  agenda 
erunt.But  if  we  paffc  through  this  riuer,w  e  cannot  go  backe  til 
one  or  rather  both  be  vndone.Take  heed  then  of  opening  thefc 
waters,beware  of  Cajkrs  rafh  rcfolution,  Satttr  quo  inimicorum 
iniquitM  vocat  jacfa  eft  alea ,  Let  me  go  whither  mine  aducrfa- 
ries  trefpaflecalleth  me,  the  dice  is  throwne,  come  what  will 
come  of  the  hazard  and  chance:  perchance  yefhall  both  play 
i'o  long  at  the  barre  till  the  boxc  haue  all.  Neither  fpeakc  I  this 
to  cenfure  the  plea  of  the  faithful!  Aduocatcs,  butonely  to  dif- 
fwade  wranglers  from  their  vnl  aw  full  Jawing:  and  rather  goto 
their  brother  for  the  wrong,  lcaft  they  meetc  with  an  ambtdex- 
nMartiMtb.i.  ter  Atturncy,wholike  him  taxed  in  the  Epigrammc. 
Epigram^.  jQuod  clamat  /emper,  quod  agenttbus  obftrepu  Heli, 

Non  facts  hocgratu\  accipis  vt  taceas: 
Either  furbifheth  vp  an  old  rotten  caufc  with  colour  of  troth, 
and  with  clamorous  eloquence  fcts  a  good  face  on  a  bad  mat- 
ter, or  through  mercenary  filencc  betrayes  vndertaken  equity: 
l&*l?i?c*ll  muc^  ^e  "Demosthenes  the  Counfeller,who  being  entertained 
5J  in  the  plea  of  the  ^Athenians  againft  the  Embafladors  of 
j5  Mtlettimfixb  day  indeed  pleaded  hard  againft  them,  but  when 
at  night  they  had  bribed  him,z>//  ne  coniradicerety\hzihe  would 
not  pleade  againft  their  caufe;  the  next  court  day  coming  forth 
to  the  citizens  with  much  furre  about  his  neck,he  told  them  &e 
„  wvdyMvp*tijh&t  he  had  caught  a  cold^and  had  fo  loft  his  voice 
5>  that  he  could  not  fpeakc  a  word  againft  the  Milepans.  No  De- 
3j  moslhenes  (cried  one  of  the  company)  NonevvtLymv  ***<*' ttfyir- 
3>  s&yrwvpaterisj.hou  haft  not  caught  cold  butgold,and  that  hath 
M  taken  away  thy  voice.  Neither  concealed  he  afterwards  this 
„  corruption,  but  vaunted  of  it  proudlyjfaith  mine  author,  for  af- 
SJ  king  AriftodemMihc2&oi3foT  how  much  he  fold  his  fpeech, 
„  and  he  told  him  for  a  talentjbut  I  (faith  be)hauc  fold  my  filencc 

for 


Brethcrlj  Reconcilement.  19 

for  more.  I  fpeake  this.that  thou  wouldlt  rather  go  to  thy  bro- 
ther and  make  vp  the  breach  at  home,  then  to  it,  that  for  Hop- 
ping vp  one  hole  in  thy  tf  ate,will  perchance  make  a greatcrgip 
in  thy  condition  .  For  hovvfocucr  our  gracious  Soucraignc(as 
the  report  gocs)hath  limited  tees,and  bounded  the  dependancc 
of  cafes  in  the  Court,yet  thou  perchance  may  either  meet  w  ith 
one  of  thofe  fourc  infatiablc B gluttons,  which  crie,  6f«?,£i0?t  *  Pion.jo.1*. 
and  neuer  lay,  It  is  enough  :  or  at  leaft  vs  ith  one  that  can  (pinnc 
out  the  thrccd  of  a  futc  fo  long, till  thou  wilt  want  weft :  or  if  he 
wcaue  the  web  to  day,  can  by  craft  like  Penelope  yiv\\\zzue:  it  to 
morow.Thou  maift  meet  with  a  nrocrartinating,or rather  pro- 
terminating  Aduocate,  who  like  him  TV**^.  28.  will  fay  vnto 
thee  cuery  fay^ome  axrain  to  morrow $L  wil  procure  thy  frrife  til 
the  next,v\  hen  this  termc  he  might  procure  thy  peace,  becaufc 
he  hath  an  action  to  thy  purfe,as  the  aduerfary  to  thy  land.-&p* 
caufts  tamdtu  defcrMtit,vt  Utiaanttbu^plufquamtotHmAuferMrtt^ 
(i\t\\c Innocentiui of fucb  pleaders,  Often  they  deferrc  the  cafes  «  *&***. 
fo  long.that  they  begger  their  clients:  he  giucs  the  rcafon,  quU       cm**' 
ntaior  eft  expenftrum  fnmpttu  quam  fententit  fruclus ,  becaufc 
theyfpend  more  inthe  pica  then  the  iudgement  and  fentence 
will  profit  them  :  Nee  termmantHr  negotU  pdHperttm  (  faith  he) 
cjuoufque  eorum  marjupta/tnt  etitcHata, neither  is  the  poorc  mam 
lute  ended  till  his  purfe  be  drawncdrie.  Not  as  though  all  de- 
laying of  futcs  were  altogether  to  be  condemned  ,  faith  °  Peter  4  fmrn  m  u 
M*rijr;  for  often  in  courts  of  iudgement  many  things  by  delay  Cm  t 
arc  detected,  which  through  the  craft  and  lubtiltie  of  wran-*'4'*' 
glers  were  concealed:  and  as  truth  is  the  daughteroftimc,  fo 
may  a  Iudge  like  c  sl/aximus,  v»ho  (ivntUndo  rrftttuit  rem)  by  c  c"LilCf«- 
deferring  of  iudgement  bring  things  to  light  which  were  hid  in 
darknefu  .Which  protraction  of  cafes  fhould  yet  fo  detcrre  you 
from  the  wMT€,m  ittw.itores  exptlentur,  as  he  fpeaketh,  left  the 
lurcrspuife  be  pilledrthatrathcryc  fhould  go  toyour  brother 
tobegge  thentothebarreto  buy  peace  at  lohigha  rate.  The 
co(t  and  charges  whereof  did  fo  aftripht  Themtfforfe  ;  '  J*  ^ 

plainely  confefled,that  if  one  flawed  him  two  wayes,  the 
leading  rohcll,  and  the  other  to  the  barre,  he  would  tarrc  more 
willingly  take  that  way  which  leadcth  to  hell-,  toofhaipa  cm- 
C  1  furc 


to  Bret  My  Reconcilement. 

fure  indeed  againft  the  court  of  iuftice.I  rather  from  Chrift  here 
aduife  thee,  that  if  thy  brother  trerpafle  again!!  thee,  firft  go  vn- 
to  him  for  amends,or  if  he  hath  ought  againft  theepr*  contume- 
IU  nffecbione^pro  corporaltUfioxe,  pro  fasna  denigratione^pro  antm& 
g  CommmM  UJione^protemporaliumfiibftratlione^s1  Hngo  fpeaketh,  either 
Jf.<*.5.»4. ,  for  hurting  him  in  his  bodie,  or  impeaching  him  in  his  name, 
or  impairing  htm  in  his  foule,or  impouerifhmg  him  in  his 
goods-  go  thy  way  vnto  him  firft.  And  thou  litigious  quarrcllcr, 
w ho  hadft  rather  ride  an  hundred  miles  to  the  lawe  ,  then  go  a 
furlopg  to  thy  brother  for  agreement,  letme  fay  vnto  thee,  as 
our  Sauiour  doth  in  the  next  words  to  my  text:  Agree  with  thine 
adtterfarte  quickly,  if  thou  canft  not  quickly, before  two  or  three 
friends  or  daies-men  at  home,  yet  while  thon  art  in  the  way  with 
him  in  thy  long  iourney,  left  thine  aduerfarie  deliuer  thee  to  the 
law,andthc  law  deliuer  thee  to  the  corrupted  A  duocate:  verily 
I  fay  vnto  thee,  then  /halt  not  come  out  thence  till  thou  haft  fpent 
the  vttermoft  farthing  Cjo  to  thy  brother, 
3:^fe,txhor"  ^nc  priuatc  prohtc  whereof,  as  it  may  much  allure  vs  ,  fo 
•^brother,  (hould  our  Lords  commaund  more  enforce  vs  thereunto ;  and 
that  alio  be  more  forcible  to  all,  feeing  it  comes  with  fuch  cm- 
phaticall  authoriuc,as,//4jf^»/^^,  I  who  created  you  of  no- 
thing, I  who  redeemed  you  with  my  deareft  bloud,  I  who  will 
crowne  you  with  glorie  ifyou  obey,  or  cloath  you  with  confu- 
fion  if  ye  difobey  my  voice,  1  fay  vntoyou.  This  IjtAbrah*m-j 
heard  before  the  law,and  in  obedience  thereof  went  to  his  bro- 
ther for  agreement,  and  (hewed  thereby  the  effect  of  this  law 
written  in  his  heart:  to  (Lame  Chriftian  gofpcllersjfin  this  they 
follow  not  the  ftcps  of  their  father  ts4bra.ham>  who  haue  both 
a  menacing  law  to  threaten  thef  with  iudgment  if  ihey  neglect, 
&  a  promifing  Gofpell  to  reward  the  with  mcrcie,  if  they  hear- 
ken to  the  voice  of  this  I.This  one  letter  from  lAbfolom  mouth 
was  more  perfwafiue  to  his  feruants  in  wicked  defignes,  then  al 
the  tonguesof  men  and  angels  befides,  i.Sam.i  $ .  Go  and  do  it, 
Egofttm  cjuiprtcipio,  for  it  is  I  that  command  you,  and  they  o- 
beyed  him.  It  was  but  a  bare  ctvTh ty*  from  the  tongucof  Pj- 
*£^0>*4*,  which  being  tyed  to  the  earesof  his  ichoUrs,  like  a 
finall  ruddcr,turned  about  the  whole  (hip  whither  ibeucr  that 

gouexnor 


Bretherly  Reconcilement.  ai 

goucrnor  lutted.  It  was  I  Jay  vntoyett  from  the  Centurions 
mouth,  that  enforced  fouldiers  to  their  dime,  though  a  fro  ward 
and  (lubborne  generation,  C%j,8.q.  I  lay  to  one,  go,  and  he 
goeth:  and  to  another,  come,  and  he  commeth:  and  to  my  fer- 
uant,do  this,and  he  doth  it.  And  furely  as  he  fpake  to  the  wo- 
man of  Samaria,  lob.  4.  If  thou  kne  well  or  remembreit  rather 
who  it  is  that  faith  vnto  thee,  Go  thy  way  to  thy  brother ,  if  thou 
docft  not  runne  when  he  bids  thee'go,  more  art  thou  difobedi- 
cntthen  Ahfolons feruants ,  more  refra&arie  then  Pythagorat 
fcholcrs,  anymore  vndutifull  then  barbarous fouldiers  to  their 
Lord,  their mailter,  and  their  Captainc.  Howbeit, if  neither 
our  Lords  commaund  whofe  will  is  our  law,  nor  the  praftife  of 
his  fcruants  whofe  fteps  we  mould  follow,can  induce  vs  here- 
unto, yet  for  fliamc  of  our  profe(Tion,and  difcredit  of  our  Gof- 
pell,Iet  Chriftianstreade  the  fteps  of  heathenifh  and  cthnicke 
folke;  who  but  mere  moral iftg,without  diuine  lawe  to  inftrudt 
their  vndcrftandings  ,  without  promifmg  Gofpell  to  reward 
their  well  doings,  iT in  this  point  of  Chriitianitie  they  pre uenc 
rs,  (hall  go  before  vs  into  the  kingdome  of  heaucn,  and  rife  vp 
in  iudgement  at  the  laft  day  and  condemnc  vs.  We  reade,  that 
*ArifttppHi  the  Philofopher  in?  fome  cholcr  raging  towards  h  Piw^deM 
tsEfchtHes,  when  one  by  asked  him,  where  is  now  your  louc  °  '  ' 
and  amitic  Arifttppwf  lt\s  indeed  aflecpe  ( quoth  he)  but  I  am 
indeuoring  to  wake  it  vp  againe:  and  /oone  after  meeting  witfe 
ts£fcbwtsh\s  faid  eneuiie,  What  (faith  he  J  ^[chines  fceme  I 
to  thee  altogether  fodefpcratejvngracious.and  incurable,  that 
you  think  me  vnworthie  of  reprooie  for  mine  oftcnccPNo  mar- 
uell  replyed  the  othtr,ifthou  being  more  diUrect  in  all  other 
things  then  I,didft  in  this  alfo  firft  moue  vnity,and  fee  whatwas 
beft  to  be  done.  Though  fometime  with  Artftippuu  we  raife  vp 
our  dead  loue,  and  waken  our  fleeping  charitie  toward  our  bre- 
thren, yet  in  this  to  $p  to  our  foes  and  intreat  agreement,  we  of- 
ten come /hort  of  the  pagane  Philofopher;  when  his  brother 
in  a  ccrtainc  braule  threatened  f  EhcIkU  vengeance  for  his  trek «  PluttrcL  A. 
$&s>Peream,mfi  tevlcifcaryktmc  ytiifa'ix  I  rcucngc  not  this 
wrong :  he  replyed  with  words  ofoyle,  foft  as  butter  Jpfeve- 
ropcream,  nifite  adconcordiam  r<cofict/iemt  but  let  mc  perim,  if  I 
C  3  recorv 


52  Brotherly  Reconcilement. 

reconcile  thee  not  vnto  me.  If  chus  the  Gcntils  which  haue  not 
k  Rom.1.14.    the  law,  do  by  nature  the  things ofthc  law,  as  the k  Apoftle 
fpeaketh,  fhall  they  not  iudge  vs  who  reft  in  the  lawe,  and 
1  ».Pcc.a.i».    know  his  will,noronely  haue  this1  candle  to  be  a"  lanternc  to 
m  pfai.n^.     our  fcetCj  but  haue  alio  the  Day-ftarre  ofthc  Gofpcll  to  go  be- 
fore vs  to  Chrift?  Wherein  yet  it  is  a  world  to  fee,  how  the  wif- 
dom  ofthc  flefh  beholding  her  wcakh,&  glorie,  and  the  bright 
angcll  before  her,  isafrraid  to  go,  andlike  'Balaams  Affe  (tends 
Go  neater      {till  when  Hie  is  driuen.  For  as n  Chryfoftome  noted  a  ridiculous 
icflc*.  °  cultome  in  fome  fooles,  Jjtui  e.\pe£lant  vt  pruts falfttentxr  ab  ob- 

it HtmUij*  „yfj  whofc  greatnes  expc&cththat  others  rlrir  put  offto  them, 

•  UrUntu  in  orclfe  they  falute  not  the  obuious, deeming  (as  •  another  ob- 
JHMttb.  ferueth)that  their  authoritie  is  impeached,their  glorie  eclipfed, 

their  dignitic  vilified,  and  their  grcatneMediminifhed ,  if  they 
preuent  others  in  giuing  good-day  .So  is  it  as  notable  a  folly  in 
fome  men  of  note,  when  they  ftand  fo  much  vpon  their  Han- 
ding ,-  that  they  deeme  it  difgrace  to.  their  perfon  ,  prchemi- 
nence,  and  place,  if  they  make  themfelues  fo  cheape,  as  to  be- 
come proloquutors  for  peace  to  their  fubordi nates .  Wherein 
/Proa.  i$.i 3.  yet  jf  tney  cither  remembred,thatp  humilitie  goeth  before  ho- 
nour, they  wold  with  Zacbau*  come  downe  from  their  height, 
7 1um.1a.1rf.  and  be*  not  higbttatoded,  but  make  themfelues  equall  to  them 
r  M«tth.a3.n.  Ofthclo<wcrfort,  and  'humbfe  themfelues  that  they  might  be 
f  anft.hh.\.  exalted:  or  if  they  confidcrc<i  the  nature  of  honour,  that  it  feSvi- 
SihiccMf.s.      tberin  thegmer  then inthe  receiver  thereof  as  their  Philofopher 
t  Rom«i»  1*    tcacnctn>  tncy  Would  at  the  J  Apoftles  aduice:  In  giuing  honour 
go  one before  Another  for  agreement;  and  count  it  a  mans  honour 
with  Salomon,  to  ceafe from ftrjfe,rProu*  20.3.  And  if  Abraham 
would  fo  defcend  from  his  greatneflc,as  to  go  to  Lot  for  agree- 
ment, the  father  ofthc  faithfull  to  a  then  faithlcfle  fonne,  the 
heirc  of  the  promife  to  abrothcr  without  inheritance/he  fupc- 
riourtothe  inferiour,thefeniortothciunior,  the  vncle  to  his 
nephew,  the  mafter  to  his  fcholcr,  a  Prophet  and  a  Prieft  to  a 

•  *m*tx*fitit%.  *  nouice  in  knowledge,  as  a  ■  Writer  fpeaketh ;  fuiely  whofbe- 
>«ei«  Genii,    uer  will  be  the  children  of  Abraham,  muft  follow  the  (reps  of 

their  father  Abraham,  and  though  elder,higher.and  more  lear- 
ned, go  firft  to  their  brother  with  obliuion  of  their  yearcs ,  des- 
cent 


Brotherly  Reconctkmtvt .  23 

cent  frormheir  dignity,  and  ignorance  of  their  learning  in  this 
bchalfe.  Neither  muft  we  with  Cktrecrates  in  ''Xenopkoitplcid  Co  letter  cr*s 
iumoritie  and  indifcretionofyeares,  ex  peeling  the  eid.r  to  be-  x°!r/»5w  k. 
gin  reconcilement :  whom  when  SocrMes  by  many  reaions  vr- 
gedtofpeakcrufttohis  brother  fbtrepboH,  and  prcuent  him 
\vith  conditions  of  peace,  Thou  fpeakeft  abfurdly  Socrates, 
faith  he,  who  willeltme  that  amiunior  to  begin,  feeing  good 
manners  require  chat  the  elder  go  before.  What  ?  replyed  *SV- ' 
crates,  doth  not  the  inniot  when  he  meetes  him  giuc  his  fenior 
the  wall,  and  rifcth  at  his  coming  to  offer  him  the  better  place?* 
Antimes  inctpere  ne  turpc  apparent  yfi  prior  frtlri  t*o  bent  ne<u  '. 
Art  thouafFraid  to  begin,  left  it  redound  to  thy  (hame  if  thou  * 
preucnt  thy  brother  in  well  doing?  No,no,(beloued  brethren) 
good  manners  it  is  in  this,  to  go  before  our  betters,  and  no 
Diame  to  prcuent  our  elders  in  well  doing.  Our  Sauiour  with- 
out exception  of  age,  degrce,piacc,  or  perlon,  fends  each  offen- 
der to  iccke  reconcilement  of  his  brother. 

Yea  but  thou  replyeft:  faith  y  Cbnojhme)  He  hath  hurt  me,  r  Hmmttfjm 
and  I  haue  not  offended  him,  and  therefore  ought  he  to  corners'*"  '*" 
to  me,  and  not  I  to  go  to  him.  O,  faith  that  Father,  ( for  I  fup- 
pofe  fuch  a  golden  faying  muft  necdes  proceed  from  a  *  Chry-  „    A 
fojlomey  though  it  be  counted  a  baftard)  O  faith  he ,  if  thy  Lord  mout^. 
tor  the  greater  glorie  of  thy  faluation  commands  thee  to  make 
friendfhip  with  thine  offendor,  being  by  him  hurt,  thou  ough-  feasor. 
left  rather  fit  ft  to  inticat  him,  that  thou  mailt  get  of  thy  Lord  a  ,, 
double  reward.  One,  becaufc  thou  fuffercdrt  the  wrong:  ano-  ., 
ther,  becaufc  thou  fir/tfougrweft  rcconcilement.For  ifthouhalt  „ 
offended,  &  thcrfore  intrcatcd  him,God  will  pardon  thy  fault,  „ 
fith  fuft  thou  intreatcd;:  hun,yct  no  reward  llialc  thou  hane,  be-  „ 
caufe  being  faulty  thou  befoughtdt  him  :  but  if  he  hath  wron-  „ 
gcdthccandyetihouflrit  wenteft  to  him  for  agreement,  thou  „ 
fiialt  huic  great  reward.  Haften  therefore  to  prcuent  thine  cne-  „ 
mic,  lilt  tliou  fore-flowing  that  oportunitic  ofgaine,  he  go  be-  ,, 
fore  thee  and  catch  thy  reward.  Yea  Cbritl  hwnlclfe  (faith  that  ,, 
•Father)  [<tfumremi'tuy{zvi&i  the  offended  to  his  brother  tor  4  ,"*>.  l0Jkm. 
peace,  and  fcemes  to  fay  to  him,  rather  then  to  the  offending  \^"'^'^s  ^ 
thefc  words  of  my  text,  Co  to  thy  hot  her ,  tfhe  huih  ought  tpitji  Um    h 

theey 


14  Brotherly  Reconcilement, 

thee ,  headdethnot,iuftIy,or  \m\&\y>b)xt agree wththike aduer- 
fartey  whether  he  be  the  plarintifc  or  defendant ,  as  the  word  in 
«  TumuivtSy-  the  Syriackc  imports^both.Neithcr  faith  he, reconcile  thy  bro- 
rut.T<fl.M*t.$  thertothec,asifheonclyfcnthim  who  had  offended,  but  to 
(hew  that  he  difmifleth  the  offended  to  his  brother.*  he  fpeakes 
in  thcpafliue,vV«>t  j£//*W>*$/,gothy  way  and  be  reconci- 
led: which  agrecth  offendendt  fir  effenfo  to  both  partics,whcther 
h  tttrmtuA*.  offending  or  offended,  as  k  Chemnititu  obferueth  on  my  Text. 
**  * u  Which  as  he  there  doth  but  infinuate,  fo  plainely  exprcfieth  he 

this  meaning  UWat.  18.15.  If  thy  brother  trefpaffe  againft  thee 
(faith  Chri(T)go  thou  vnto  him.  So  Abraham  who  had  not  of- 
fended Lot,  but  was  wronged  by  him  and  his  heardmen,  went 
to  him  for  peace,  and  firft  fought  reconcilement,  Cjenm\  $.8.  So 
t  G«n.  j  1 44.  *Laban  with  Iaakob,  *Iaakob  with  Efan^  *  Iofeph  with  his  offen- 
§  GcnilsikM.  ding  brethren,  firft  begins  to  make  fnerjcKrtip.  Yea  God  him- 
&lfe  firft  feekes  reconcilement  with  his  enemies  which  dwell 
on  the  earth,  1.  Cor.y  19.  God  in  Chrift  (faith  the  Apoftle)  re- 
conciled the  world  to  himfclfc,  not  God  was  reconciled,or  re- 
conciled himfelfe,  but  he  was  the  firft  mouer  of  this  peace,  the 
agent  ofthisamitie,  and  reconciled  the  world  \nto  himfelfe, 
yeacommeth  vnto  them  by  his  ambarTadors,befeeching  and 
praying  his  enemies  to  be  reconciled;  as  if  he  intreated  them  to 
be  forgiuen  and  pardoned  of  their  tranfgreffions.  Seeing  thca 
the  King  of  kings  goctb  to  his  rebellious  fi  bie<5ts  for  vnitie,thc 
Creator  to  the  creature,  louc  it  felfc  to  hatred  it  felfe,  the  potter 
tohisveflellofearth,Godtoman,the  Almightiet©  a  wormc 
crawling betweene hcauen  and  earth;  let  vs  be  followers  of 
God  as  deare  children,  and  find  them  whofought  vs  not,  and 
manifeftour  felues  to  them  that  asked  not  after  vs,  yea  all  the 
day  long  ftretch  foorth  our  hands  of  fellowfliip  and  friendfliip 
vnto  a  gainc-faying  people.  I  hauc  heard  fomebragge(  faith 
fTtm.sfim.  lChryfoflome)xhzx  they  went  not  againe  to  them,  who  butoncc 
^J^Af!t"$n  did  notrcfpc6t  them,  which  yet  their  Lotdfiii  g/oria  duxit> 
counted  his  great  gloric.  For  how  often  did  men  (pit  at  him? 
how  often  did  they  defpife  him?  whom  neucrtbelefle  he  negle- 
cted not  tobefeech  often  with  teares,ashedid  Ierufalem,  quo- 
ties  wlni)  how  often  would  I  haue  reconciled  thcc,and  thou 

wouldft 


Brotherly  Rec$nciltiHent.  35 

wouldft  not?  And  in  imitation  of  thy  Sauiour  fay  thou  of  thy  „ 
brother,  I  will  neuer  defift  to  winne  thee  from  hatred ,  though  „ 
an  hundred  times  I  get  the  repulfc.  For  indeed  as  *Socr*t*s  told  X  *•■***** 
the  younger,  and  (it  may  be)  offended  brother,  10  doth  thy  Sa- 
uior  here  to  thee;  If  I  thought  him  fitter  then  thee  to  begin  this 
ynion,  I  would  hauecommaunded  him  to  go  to  his  brother: 
but  feeing  thou  art  more  like  to  effect  it,  I  fay  vnto  thee ,  If  thy 
brother  trefpafle  againft  thee,  go  thou  vnto  him  to  lecke  recon- 
cilement.Go  then  like  the  Doue  with  an  oliue  branch  ofpeacc 
in  thy  mouth:  Is  it  peace  my  brother,  is  thine  heart  vpright  to- 
ward me,  as  mine  is  toward  theePSeckc  him/olJicite  him  in  the 
Apoftles  phrafc,  Peace  be  to  thishoufe,  to  this  chamber ,  to 
thisftudie;  and  if  the  fonnc  ofpeacc  be  there,  it  fhail  reft  vpon 
him;  if  not,  it  fhail  returne  to  thee  againe .  Go  offender,  how 
meane  focuer;  go  offended,  how  great  foeuer  ye  be:  go  your 
way  inthcfpiritofmeeknefle,and  as  ^/rfr^aduifed  hisfonncs,  •  Ccn^t  ,1. 
Arife,go  to  the  man,  and  take  of  the  beft  fruite  of  the  land  in 
your  YcfTell,  louc,  peace,  long-fuffcring,  genrJenc(rc,ard  meek* 
ncfTe,  the  fruites  of  the  fpint,  and  bring  the  man  a  prefent :  that 
which  ye  hauc  taken,  carric  backe  inyour  hands;  that  wrong 
which  ye  hauc  done,  carric  in  your  mouths,  left  it  were  fomc 
ouerfight :  anfc  and  go  againe  to  the  man,  and  God  almightic 
giuc  you  grace  and  fauour  in  the  fight  of  the  man,  that  he  may 
deliucr  you  your  brother:  Go  thy -pray. 

As  thus  thou  art  difmified  from  tbc  altar  to  feeke  reconcile-  t?cncli!f*n 
ment,  fo  muft  thou  not  rerurnc  to  offer  there  thy  gift ,  till  firfi  w  '** 
thou  be  reconciled:  ^f  azo^firtl  be  reconciled,  and  then  come 
and  offer  thy  gift.  O  the  admirable  goodnefle  of  God,  and  in- 
effable loue  towards  men,  faith '  Chryfofiome on  thefc  words:  ' i//w,7  ■*" 
He  neglecleth  his  ownc  honour,  that  he  may  mouccharitic  to-  *    M'J4' 
wards  thy  neighbour.  Let  my  feruice  be  interrupted  (faith  he)  " 
that  thy  loue  may  be  reftored:  therefore  bids  he  not,  after  thou 
haft  offered,  or  before  thou  offer:  but,  thy  gift  being  brought  " 
to  the  altar,  and  facrifice  beginning,  go  thy  way  ,  leauc  there  " 
thine  offering  before  the  altar,  and  fiii\yfirft  be  reconciled  to 
thy  brother.  Whereby  (faith  that  Father)  he  tcacheth  vs ,  that 
he  counts  charitic  the  moft  acceptable  oblation  of  Chriftians, " 
D  and 


K  Pfal.50  7. 
/Vctf.S. 


/    12. 

1    13. 


r  14. 


26  Brotherly  Reconcilement, 

and  without  it  no  Chriltian  faciifice  he  will  accept. 
Tbedoarinc.  For  hath  the  Lord  as  great  pleafme  in  burnt  offerings  and 
facrifices  as  when  his  voyce  is  obeyed?Bvhold,  to  obey  is  bet- 
ter then  facrifice,  and  to  harkenthen  the  £u  of  rammes,!. «$■«?«. 
15.22.  Heare  6  my  people  (faith k  God  to  the  Icwes)  and  1  will 
fpeake,  hearken  6  Ifraellfor  I  will  teftifie  againft  thee  , *  I  will 
not  reprooue  thee  for  thine  oblations  and  burnt  offerings  be- 
caufe  they  were  not  alway  before  mc. m  I  will  take  no  bullockc 
out  of  thine  houfe,  nor  he-goates  out  of  rhy  folds.  °  For  all  the 
bcafts  of  the  forrelt  are  mine,  and  To  are  the  cattle  vpon  a  thou- 
fand  hils.°  I  know  all  the  foules  vpon  the  mountaines,  and  the 
wild  hearts  are  all  mine.  r  If  I  were  hungrie  I  would  not  tell 
thee,  for  the  world  is  mine  and  all  that  is  therein.  1  Thinkeft 
thou  that  I  willeatebulsfleflijor  drinke  thebloud  ofgoates? 
No,no,r  offer  praife  rather  vnto  thy  God,  and  pay  thy  vowes 
vntothemofrhigh.Forashe  is  not  a  God  of  the  dead  letter, 
but  rather  of  the  quickening  fpirit  ,  fo^he  reiecls  this  ftiadow 
till  the  fubftance  doth  come. 

AlmightieGodintheflrltof^y^;  forgot  his  owne  people 
to  be  the  children  of/d^^becaufe  they  forgot  this  oblation 
ofloue  to  be  the  facrifice  of  a  God.Heaic  the  word  ot  the  Lord 
ye  Princes  of  Sodome,  (faith  fhe)  hearken  to  the  law  of  God 
opeopleofGomorrhe;  andasketh  thcminiealoufie  as  hot  as 
fire,1  What  haue  I  to  do  with  the  multitude  of  your  facrifices, 
faith  the  Lord?Iam  full  ofyour  burnt  offerings  of  rammes  and 
the  fat  of  fed  bealts.  I  deilre  not  the  bloud  of  bullockes ,  nor  of 
lambes,  norofgoates.'Whenyecometo  appearc  before  mc, 
who  required  this  at  your  hancjs  to  tread  in  my  courts  ?*  Bring 
no  more  oblations  in  va.ine:  inSfenfe  is  an  abhomination  vnto 
me:  I  cannot  fuffer  your  new  Moones,  nor  fabboths,  norfo- 
lemnedayes,(it  isiniquitie)  nor  your  folemne  aiTembliesJMy 
foule  hateth  your  new  Moones,  andyour  appointed  feafti  :they 
areaburdenvntome,Iamwearietobearethem.  *  And  when 
ye  Hiall  ftretch  out  your  hands,  I  will  hide  mine  eyes  from  you, 
and  thoughyemakc  many  prayers,  I  will  not  hcare,  {ox your 
bands  are  full  efbloud.  This  was  the  hearbe  androote  ofbitter- 
neffe  that  put  death  in  the  pot;  this  was  the  dead  flie  that  pu'tri- 

fied 


/Efa  1. 10. 


»  VcrC  u. 


m  is. 
X13. 


J  '4- 


\  *5- 


Brotherly  Reconcilement.  27 

fiedtherr  oyntment,  and  made  their  fweet  odours  and  incenie 
t»ftink.Thus  loathed  he  the  fa:  of  their  fed  beads,  v\  hen  their 
heart  was  as  fat  as  brawn.  Thus  fpucd  hcoutth:  bloud  of  their 
bullockes,  when  their  hands  were  full  of  bloud.Thus  refufed  he 
the  flefli  of  their  lambeSjuhciivndcrthijfheepes  clothing  they 
were  raueningwolues.  Thus  checked  he  their  treading  in  his 
courts,  when  entring  into  his  houfe  they  looked  not  to  their 
feete,butgaucthcfacrirlceof  foolcs.  Thus  abhoned  he  their 
new  Mooncs,  when  the  old  man  of  malice  was  not  chaunged, 
nor  the  new  man  ofcharitie  put  on. Thus  hated  he  their  a  ppoin- 
tcd  fealts,  v\  hen  they  were  not  AyarAi,fc2i\s  ofioue.Thus  their 
fweet  perfumes  ftinked  in  the  noftrcls  of  the  moft  high  :  and 
their  incenfeinccnled  his  wrath  v\  hen  their  hands  were  full  of 
bloud.  And  as  he  began  that  Prophetic  oiEfat  in  this  firft,  fo  in 
the  Malt  Chapter  with  the  fame  tune  he  ends  it;  He  that  l^illeth  «■&**! 
a  bullccke  is  abhominablc  as  if  he  flue  a  man :  he  that  fieri  fie  eth  4 
fieepejTCgMdcdaftfhecutsoffadogs  neeke :  he  that  offereth  an 
oblation  approued  a*  if  he  offered  [nines  bloud:  He  that  rcmem- 
brethmcenfe^  is  accepted,  as  if  he  blefftd an  tdo  //,whcn  his  hart  or 
as  hands  are  full  of  blo*d.  For  he  defired  mercie  more  then  fa- 
crifice,  andihis  knowledge  of  God  more  then  burnt  offerings, 
Hof.6.6.  Thus  he  that  is  rather  a  God  ofthc  quickening  fpint 
then  ofthc  dead  letter,  requireth  more  the  quickening  Ipirit  of 
loue,  then  the  dead  carcafe  of  any  facrifice  whatfoeucr.  I  hate 
and  abhorre  your  feaft  dayes, (faith  k  the  Lord)  and  I  w  ill  not 
fmell  inyourfblemneaflemblies.  c  Thoughye  offer  me  burnt  c  ?c:f°i7. 
offerings  and  meat  offerings,  I  will  not  accept  them,  neither 
will  I  regard  the  peace  offerings  of  your  fat  bcalts.'  Take  thou  d 
away  from  me  the  multitude  of  thy  fongs,  for  I  will  not  hcare 
the  melodic  of  thy  vials,  till  'Judgement  runne  downc  as  wa-  »  :4- 
tcrs,  and  righrcoufnelTc  as  a  mightie  riucr. 

Whcrcwithall  then  fliall  I  come  before  the  Lord  (  faith  his 
Prophet  in  the  pcrfonofthe  people)  and  bow  my  felfc  before 
the  highGod?  Shall  I  come  before  him  with  burnt  offerings 
andwithcalucsofayearcold?  will  the  Lord  be  pleafed  with 
thoufands  of  rammes,  or  with  ten  thoufand  riucrs  ot  c  yle?  fliall 
I  giuc  my  fitft  borne  for  my  tranfgrcflion,  and  the  fruitc  o(  my 
D  a  body 


o«  J  a. 


28  Brotherly  Rcftncilement. 

bodie  for  the  finne  of  my  ioule?  No,  no,  he  hath  ftewed  thee,  6 

man,what  indeed  is  good,and  what  the  Lord  requireth  rather 

of  thee,  furely  to  do  iultly,  and  to  louc  mercie,  and  to  humble 

thy  felfc  to  walke  with  thy  God>Micb.  6.8.This  fhal  plcafe  the 

Lord  better  (faith  'Dauid)  then  a  bullocke  that  hath  homes  and 

hoofes,  77^/.  69.31.  And  toloueGod  with  all  thy  heart,  and 

thy  neighbour  as  thy  felfe,  is  more  then  all  burnt  offerings  and 

facrifices/aith  rDamds  fonnc  and  LordyCMart^.  12.5?.  Therc- 

fGcn-f.4.Hcb  fore  would  f  Abelbe  incharitic  with  £!»«  before  he  offered: 

j'^;n  therefore  would  *Iaak$b  be  reconciled  to  Efau  before  he  facri- 

4-2o-  ficcd:  therefore  would11  DfittidwaSh  his  hands  in  innocencie  be- 

*i  Aft!'i2o.&ix.  fore  he  went  to  the  altar:  therefore  would '  Peter  be  in  charitie 

\  Rom.10.1.    with  the  Gcntils  before  he  preached:  therefore  would k  Paul  be 

in  charitie  with  the  Iewes  before  he  prayed. 
multSXt        ^ot  l  ^mcs  without  loue,it  is  not  accepted:*  Prophefie  with- 
out loue,it  is  not  refpe&ed:  knowledge  without  loue,it  is  not 
approued.-miracles  without  loue,they  are  not  regarded:burning 
martyrdomewithoutloue,itisas  if  it  freczed:  prayer  without 
loue,it  is  reiecled,  8f*%\  .r^. yea  it  is  abhominablc,  Proti.1%.9. 
nay  no  lelTe  then  abhominationit  felfc  to  the  Lord,7Jrou,i  5.8. 
And  it  is  impious  that  a  wicked  man  in  thought  or  deed  mall 
n  Nefssd.  \tb.  1.  come  to  pray,  as  the  vaine D  heathen  could  obferue.  This  louc 
ipy  »«i  Mftif.    then  is  the  fire  which  purified  Abels  offering,  for  want  whereof 
y£'.'cv«r.w.».  purified  Q&m  oblation:  this  is  it  which  fo  iudged  between  the 
dtiegib.  cleanc  and  vncleane,  that  when  two  were  facrificing  at  the  al- 

tar, the  one  was  receiucd  and  the  other  refufed.  This  is  the 
fweet  incenfe  which  pcrfumeth  our  facrifice  of  praife  and  pray- 
ing, and  fetteth  them  foorth  as  the  incenfe,  and  the  lifting  vp  of 
our  hands  as  an  euening  facrifice.  This  is  the  ointment  &  boxe 
of  Spikenard  which  fweetneth  the  calucs  of  our  lips ,  and  ma- 
keth  them  better  then  a  bullocke  that  hath  homes  and  hc/ofes. 
•  Uuk.a.13.    This  is  the  fait  which  like  that  in  the  •  law  mull  feafon  our  fa- 
crifice, without  which  it  is  vnfauourie,C^n^  9. 49.  and  with- 
out this(like  the  Iewes  in  the  Prophet  Hef^.6)we  dial  go  with 
our  meepe  and  our  bullockcs  (I  meane  our F  prayers  the  calues 
fjic  .15.15.    0follr  lippes,  Hof.i4.)to  feckc  the  Lord  and  (hall  not  find  him, 
.  for  he  will  withdraw  himfelfe  from  vs ;  and  though  wc  ftretch 

out 


Zrothtrh)  Reconcilement.  19 

out  our  hands3he  will  hide  his  eyes  from  vs :  &  though  we  make 
many  prayers,  he  will  not  heare.if  our  hands  be  *fuil  ofbloud.  *  wj-mj. 

The  rcafon  whereof  our  Sauiour  gaue  the  woman  of  Sumo-  The  rfifon  nf 
rU:  God  which  is  a  fpirit,  will  be  worfhipped  in  fpirit,  and  the  l  'e  cov:it* 
houre  cometh  and  now  is  ( faith  the  Lord)  when  the  true  wor- 
shippers (hall  worfhip  the  Father  in  fpirit  and  in  truth,  for  euen 
fuchandnoneotherrcquirethhetoworfliiphim,/*^.^.  yf 

Whetherthcn  we  offer  the  facrifke  of  prayer  or  thankfgi-  tanftovafci 
uing,in  this  mult  we  lift  vp  pure  hands  without  wrath,  i.Ttm,  2.  bciorccprajr 
3.  and  in  that,  out  of  one  mouth  rauft  not  proceed  blcfling  of 
God,  and  curling  of  our  neighbour,  lam  3. 16.  For*  when  one  f  Bcckfttai 
prayeth  and  another  curfcth,whofe  voice  will  the  Lord  hcarc? 
And  indeed  how  canft  thou  askc  God  forgiuenefle  of  thy  fins, 
when  thou  wilt  not  forgiue  man  his  offences?How  canlt  thou 
beg  reconcilement  with  thy  hcauenly  Father,v\ hen  thou  ait  not 
reconciled  on  earth  to  thy  brothcr.;How  darcft  thou  offer  him 
a  facrificeofpraile  in  thole  lips  which  arc  full  of  curfmg  and 
bitterne(Te?He  will  aske  thee  ( faith  r  Auflme)  What  halt  thou'  S™A6M 
here  brought  me?  Offers  munns tHHmy&  non  es  mumu  Dei,  thou 
offered  me  thy  gift,  and  giueft  not  mc  thy  ftlfc  for  an  offering. 
Thouprayelt  againlt  thy  felfe,and  through  malice  makclt  ihy 
prayers  frufrrate  before  thou  doeft  make  them  :  they  are  finne 
becaufc  not  of  faitb;thcy  arc  not  of  faith,becaufc  they  wrought 
not  through  loue. 

For  if  charitie  be  (as f  'Bernard  fyc2ktt\\)  quad^m  antmafidei,  f  Serw.%i.im 
as  it  were  the  foulc  of  faith,  or  as  the*  Apofllemore  truly  tea-  0"* 
chcih, /pirittufidei,  the  breath  and  pulfe  of  faith,  whereby  we 
may  fcele  if  Hie  be  aliue,and  ice  if  the  maid  be  not  dead  but  flce- 
pcth,  furely  the  diuorcc  of  thefe  two  which  God  hath  fo  cou- 
pled together  cannot  be  potfible,  but  like  Naomi  and  %hth> 
they  will  hue  and  die  together.  AnJ  therefore  if  thy  prayer  be 
not  offaith  which  workcth  through  loue, it  doth  but  iblcmnizc 
the  funcrall  of  thy  faith,  which  thou  before  killcdft  through  ha- 
tred. And  as  it  was  no  maruell  ( faith  that  Father)if^4i« flue  his 
brother,  who  had  killed  his  ownc  faith  and  brotherly  loue  be- 
fore: fo  no  wonder  if  God  rcfpecled  not  his  offering,  whole 
perfon  he  for  that  caufc  deipifed ,  J^hu  etfwcc  dumfratncuL^ 
D    3  MM 


•  Iam.i.ML 


30  Brotherly  Reconcilement, 

tarn  tamer,  fideicida  tenebatur,  becaufc  though  not  yet  he  had 
killed  his  only  brother, yet  now  had  he  flaine  his  ownc  faith, 
whofe  carcaie  and  carion  made  his  facrifice  liinke  in  the  noftrils 
of  the  Almightie. 
0  Ser.i66.4*  This  then  (lakh  *Auftine)\s  the  bond  of  peace,  which  both 
Ttmp.  clerickes  and  laickes  mult  bring  with  their  faenfice , fine  qua  non 

fufcipitttr [Acerdotis orMio,nec pubis  obUtio,  without  which  nei- 
ther the  Priefts  prayer,  nor  the  peoples  praife  is  accepted  with 
God.  For  feeing  we  mutt  as  well  with  one  mind  as  one  mouth 
praife  and  pray  God  the  Father  of  Iefus  Chrift,  %pman.\<y.6. 
x  Apocf.j.     furely  vnlclTe  both(likc  thofe*  odours  which  were  the  prayers 
ofthe  Saints)bc  kindled  with  this  heauenly  fire,  they  cannot 
afcend  to  the  Lord  of  hofts,ncither  thence  will  he  fmcll  a  fweet 
fauour  of  reft.  For  as  the  Saints  are  faid  to  praife  God  in  cboro% 
m^'tfiL  <7y%i49.thacis,invniticoflouc,  asthe  rGIofle  defcants  on 
it,  and  to  fing  praifes  ynto  him  with  timbrell  and  harpc,in  figne 
of  concord  and  confort  ofloue,  as  Lyra  harpeson  thofe  inftru* 
ments  ofmuficke:  lb  muft  we  with  the  ciders,  Apoc,  5.  8.  when 
we  offer  vp  thefe  odours  the  prayers  ofthe  Saints ,  haue  euery 
t,  Commim.in  one  his harpe,("which  is  a  fymbole  ofharmonie,as  xAretiw  ob- 
^/w.5.8.       fctuesj  and  fing  with  one  confort  and  confent  of  fpirits  before 
our  voice  (hall  be  heard,  or  our  prayers  get  a  blcfllng  ofthe 
Lord.  And  therefore  when  the  Pfalmift  exhorted  eucry  Lcuitc 
in  the  temple  to  praife  the  Lord/P/^/.i  2,  4. 1.2. he  t els  them,the 
blefling  ofthe  Lord  is  not  giuen  vnto  them  therefore ,  till  they 
^Wbcone^erfyThe  Lord  b/ejfe  the,  not,  the  Lord  blcffc  ye, 
but  the  Lord  blefle  thee  out  of  Sion.  Plnres  hortatur  vt  benedi- 
m  tnmst. in    cant,  &  ipfe  vnum  be»edicit3  faith  %Aufitne>  he  exhorts  many  to 
y/«/.i 33.3.     bjcfj-c  lhc  £ord^  ancj  hc  bkflfeth  not  thcm  till  they  all  become 

one.  Therefore  came  Chrifttohis  difciples  with  a  blefling  of 
comfort,  when  on  the  fea  they  were  rowing  togethcr,/l/rf/.i  j. 
27  .Therefore  came  he  to  his  Apoftles  with  a  blefling  of  peace, 
when  in  vnitie  they  were  affembled  together, /^.2o«io.There- 
forc  fent  he  not  them  the  holy  G  h»ft,  till  with  one  accord  they 
wercgathercdtogether,^^.2.i.Thereforefilledhehis  Saints 
with  the  holy  Ghoft,  when  in  one  foule  and  one  heart  they 
conuerfed  together,  Aft.q*}  1.S0  true  was  his  promifc  which 

he 


Brotherly  Reconcilement.  31 

he  made  to  them  all,  Verily  I  fay  vnto  you,  that  if  two  of  you 
fvfjLputncvffiv  dial  with  harmony  agree  in  any  thing  vpon  earth, 
vvhatibcueryellialldefirejitfiiall  be  giucn  you,  for  where  two 
or  three  are  gathered  in  my  name,  there  am  I  inthemiddeftof 
them,/J/*r/\i  8.1 9.  And  io  needful  it  is  that  before  we  do  offer 
the  calues  ofour  lips  to  our  God,  we  be  firft  vnued  and  recon- 
ciled CO  our  brother.  Et  qttAm  diutPjtmpUcAre  non  fcfiumtu,  ne- 
fcio  an  confecj  neuter  tanner  a  noftra  offer amw  Deo,  and  lo  long  as 
we  cannot  pacific  and  appeaie  him,I  cannot  tcll(faith  JIerome)  b  rMm%t  m 
whether  after  we  may  offer  our  gifts  of  praife  and  prayer  vnto  M*  i  h- 
God. 

And  ifthis  facrificc  without  precedent  vnitic  be  not  accep-  a.Yfr>exh©tring 
ted,  much  lefle  maift  thou  hope  for  acceptance  of  thy  felrc  ,  if  g  **"■■  b*° 
when  thoureceiuelt  the  bodieofthc  Lord  thou  be  not  firft  re-  m^nic"^" 
conciled  to  thy  brother.  For  if  (like  the  factious  Corinthians) 
w  hen  ye  come  together  in  the  Church  to  receiue,  there  be  dif. 
fentions  among  you, the  Apoftle  tels  you,this  is  not  to  eate  the 
Lords  body,  but  to  eate  of  the  bread  and  di  inkcof  the  cup  vn- 
worthily  to  your  ownc  damnation, i.Cor. n.  29.  Let  a  man 
therefore  fidt  examine  himfelfc  of  his  brotherly  louc  and  re- 
concilement;  and  till  then  not  dare  to  eate  of  this  bread  and 
drinkeofthiscup. 

Wc'read  that  the  ancient  Romanes  ordained  a  feaft,  w  herat  c  rA  Mmx  ^ 
memat  enmitic  were  recoeilcd  1  &  if  any  iar  was  nlcn  vp  among  :  ('t  »■ 
than,  apud/kcra  men/*  to/Iehixr nr,  the  breach  was  made  vp  at 
that  folemne  feaft  by  their  fricnds.which  therefore  they  tenned 
fhari/h*.  The  Saints  in  the  Apoftolicall  times  (whether  they 
learned  it  fromChriits  fupper  before  the  communion,orfrotn 
the  Apoftlcs  as  molt  fuppoi'c)  at  their  rcceiuing  of  the  Lords 
Supper,had  theirfcafb  alio,!. Cor.\  1.21.  which  S./W^termcrh  *  l-<i€  *• 
<7*T«tr,  feaft s  of  loue ,  and  ihc  faithfull  continued  them  in  the 
Primituic  Church,  as  the  auncient  ■  Fathers  obferue  ,  w  herein  f  TmmiMf,t^. 
they  ate  their  meatc  together  with  fincleiuiVe  of  heart,  thatfo  l*f* 
they  might  examine  their  mutuall  charitie  when  they  recci- 
ued.Though  we  haue  not  thofe  Agapas,yct  hauc  we  this  great 
feaft  of  louc,  before  which  the  Apoitlcrcquircth  «t^*:nr,  bro- 
ihcrl?  louc,w  hich  we  mull  examine  before  \\c  eate  of  thisbread 

and 


32  Brotherly  Reconcilement. 

and  drinke  of  this  cop,  i  .Cor,  1 1 .28,  For  if  the  Ic  wes  might  not 
cate  the  pafchalLambjVnlcflc  their  loincs  were  firit  girded  vp, 
their  mooes  on  their  feet,  and  their  ftaucs  in  their  hands,£jtW. 
1  j.  1  r  .much  leflc  may  we  cate  ofour  Paflcoucr,which  isfChrilt 
fu  or.5.7.  faenficed  for  vs,vnleffc  our  loines  be  firft  girded  about  with  ve« 
ritie,our  feet  fhod  with  the  Gofpell  of  peace,  and  the  fword  of 
the  fpirit  in  our  hands,i;/>&.6.i4.And  therefore  let  vs  keepe  this 
fcaft  ("faith  'Paul)  not  with  old  leauen,  neither  in  the  leaucn  of 
malicioufneffe  and  wickedneffc,but  with  the  rnleauened  bread 
offinceritic  and  truthji.CVr.}.  8.  as  the  Iewes  while  their  fcaft 
lafted  might  eate  none  but  bread  vnleauened. 

It  is  Salomons  leflbn  to  eucry  inuited  gueft  at  a  carnal  fupper, 
Prau.1^1  .When  thou  comeft  to  eate  with  a  Prince,  confider 
diligently  what  is  fet  before  thee,or(as  the  Hebrew  *w  «-/w  will 
%  *H<"*r.i*     cary  in s  both  genders)  quis  &  quid,  confider  who  and  what  is 
Two  motiues    &t  before  thee.  And  indeed  whether  we  confider  the  feaft-ma- 
toexamincour  kcr  himiclfe,with  whom  we  fit  at  this  table  as  inuited  gueti  s:or 
tk  before  the   hismoft  precious  body  and  bloud  fet  before  vs  to  our  faluation 
•ommunxm.    ifworthily,or  to  our  damnation  if  vnworthily  we  receiuc  it ;  we 
had  need  to  take  heed  to  our  foot  when  we  enter  into  the  houfe 
of  God,  that  we  put  offour  mooes  andfandals,  our  iniuries 
and  fcandals,  feeing  the  place  whereon  we  Hand  is  fo  holy 
ground. 
£ake*r.  And  for  the  Prince  with  whom  we  eate,feeing  he  is  King  of 

h  Um.ym  t-  kings,at  whofe  mefle  we  fit  (faith  h  Chryfoftome)  whereof  cuen 
w*«  tnc  Angels  are  attendants,with  what  diligence  mould  we  con- 

fidcr him  who  is  fet  before  vs  ?  lfJofeph  durft  not  come  being 
inuited  of  Pharao,  till  he  had  firfi  fhauen  his  head  and  changed 
hisrayment,^».4i.i4.  how  dare  we  come  to  this  fupperof 
i  iam.i.ai.      tne  Lambe,  before  we  hauc  cot  off  excrement 'a  malitia,  thofe 
k  xpbef^.   excrements  or  fuperfluiticof  malicioufnefie ,  and k  put  on  the 
new  man  of  a  wedding  garment  of  charitie?  And  if  Iaakobs 
fonnes  did  with  fuch  diligence  addrcfle  and  make  ready  them- 
felues ,  becaufe  at  noone  they  mould  dine  with  Iofefb  their 
princely  brother,  Gen.^%..  how  mould  we  firfl  prepare  our 
,  -     ^  j  fclues/eeing  we  are  to  cate  at  the  Lords  table ,  who  fcarchcth 
mi  L*myL '     his  guefts  if  any  want  the  wedding  garment  of  llo\\c}Afat.22.n. 

VVe 


Brotherly  Reconcilement.  33 

We  know  him  that  hath  fa:d: 

abftntem  cjm  rodit  Amicum^ 
Hanc  mtnfam  vctitam  nouent  effefdi. 
He  that  backbueth  his  brother,  friall  not  fit  at  my  table .  And 
Chrift  himfelfe  hath  pronounced  of  iuch  gue(h ,  They,  fhall  Lv\c  M  l4t 
nottaftof  my  Supper.  He  will  not  take  the  children*  bread 
and  caft  it  to  whelps. He  wil  not  giut  thefc  holy  things  to  dogs, 
which  returne  to  their  vomitc  or  rancor :  nor  call  the  ic  pearlcs 
before  fwine,  which  go  againe  w  ith  the  lovv  to  her  w  allowing 
in  the  mire. But  as  thoic  dogs  and  thefc  f.\  ine  he  excludes  from 
the  holy  citie  and  fupper  of  the  Lambe,  yfpoc.n.Co  from  the 
holy  communion  and  fupperofthe  Lord,  i.Cor.i  1.  with  that 
AViwir  Mȣ*r*ofthemApoftle,touchnot,ta{r  not, handle  not,    m  Cola,Sf. 

For  albeit  malicious  ludtu  he  admitted  to  his  former  fupper 
of  the  pafchall  lambe,  loh.x  3, 26.  yet  excluded  he  I*d/ufiom 
this  laft fupperofthe  Lambe ofGod,  which  was  the  banquet 
(as  it  wcre)of  the  former,  &  lent  him  out  with  this  prohibition, 
That  thou  do(l  do  quickly, v.  27.6V  as  (bone  he  had  rccciucd  the 
foppc  \lippcd  in  the  dt(h  of  the  pafchall  lambc,€i/3ia>f  *?»A5ir,  «  M*u*i> 
he  went  out  immediatly,  faith  John,  vcrf!  30.  before  the  fupper 
ofthefacrament:  and  though  he  was  at  fupper  with  the  Lord, 
non  mtcrfntt  can*,  yet  was  he  not  at  the  Supper  of  the  Lord,  as 
• '  Znnchv**  fufficicntly  nroueth.  Or  if  he  admitted  Iud.u  to  this  '  LihAtff  ■* 
tablcfas  fome  fuppofe)yet  accepit  ptnem  Domini \nonpnrftm  Do-  nm»,d<c*r.* 
minnm  faith f  /tuftine,  he  rcceiued  not  the  bread  of  life ,  but  the  jfj^JE Xf% 
bread  of  the  Lord  which  he  ate  to  his  ovvne  damnation,  and  at-  t  T*M»%%m 
terthe  foppc  Satan  entrcd  into  him,  verfiij.  mMm* 

Wherefore  ifthe  Lord  would  not  talkc  at  mount  Sinai  with 
the  children  oflfracll,  till  Hr(t  they  had  fanclified  thcmfclues  , 
and  wafhed  their  clothes, Fxod.  1 9.1  o.  much  IefTe  may  we  look 
foi  accefTc  to  his  ownc  table,  if  we  be  not  fanclihed  through 
loue,  b  t  come  to  catc  with  vn  wafhen  hands.  And  if  for  their 
eating ofthe  pafchall  Lambe  ,  they  muft  fidt  put  awav  from 
their  houfes  the 1  lcauen  of  brcadrmuch  more  fhould  w  e  in  kec-  *  1%' l * 
ping  this  fafl  ofthe  true  paffcouer,  purge  out  ofour  minds  the 
old  lcauen  of  maliciouihefle,  1.  Cor.<;.-i.  And  this  we,  rather 
then  they  that,  becaufc  though  by  prefcrift  he  bid  them  catc 
JE  theirs 


34  Brotherly  Reconcilement. 

theirs  withfourcherbcs,£*AW.i  2.8. yet  vs  by  precept  he  for- 
bids to  eate  ours  with  rootcs  of  bitterneiTe,/1/^.!  2.15.  where- 
fore let  all  bitternefifc,  and  anger,  and  wrath,  crying  and  cuill 
fpeakingbeput  from  among  you,  with  al  malitioufnefle,E^?^ 

<  The  fcaft  it      Howbeit  if  the  Princes  perfon,  at  whofe  table  we  fit,  we  re- 

k\k.  gard  not,  but  bring  our  lcauen  ofmalicetofurmiTi  out  his  table 

ofvnleauened  bread,  and  our  viols  of  wrath  to  mixe  his  cup  of 
faluation,  as  ifwe  meant  to  drinke  of  the  cup  of  the  Lord  and 

r  i.Cor.10.21  of  that r  cup  of  diuels;  to  be  partakers  of  the  Lords  table  and 
the  table  of  diuels:  yet  fhould  weatlaft  confiderwhat  isfctbe- 

f  ».smU^.  fore  vs,  the  body  and  blcud  of  this  Lord,  w  hich  like  the  f  arke 
mutt  not  be  touched  with  vnpreparcd  hands.  For  feeing  this 
fuppcris  like  thatfeafr  of  reconcilement,  Lcuit .  25.  27.  and  a 
feaft  of  charitic,furely  we fhold  firft  be  reconciled,and  examine 
our  felues  therein  before  we  eate  of  this  bread  and  drinke  of 
this  cup.  Yea  fith  as  we  eate  of  one  loafc  made  of  many  grains, 
and  drinke  of  one  wine  of  many  grapes :  fo  we  that  are  many 
are  oncbread  and  one  bloud,becaufe  we  are  al  partakers  of  one 
bread  and  one  cup,  i.Cor.  to.  iy.doubtlcrTe  this  communion 
of  bread  and  wine  fhouldcaufe  a  common  vnion  of  body  and 

t  s*iufl.co»iu-  fpirit,  that  we  be  ajl  ofone  mouth  and  one  mind.  We e  reade  of 
m  T"  Cat?Ln'  ^  fat  dine  %  that  to  make  his  confpirators  ofone  wicked  will  and 
arTe&ion,  he  caufed  them  all  to  drinke  each  to  other  goblets  of 
wine  mixed  with  mans  bloud,  that  confanguinitie  of  one  cup 
which  nature  had  not  giuen,  might  vnite  their  affections .  And 
feeing  contrariwife  ourSauiourtomakchis  followers  ofone 
mind  and  ofone  accord  in  the  Lord, hath  made  them  drinke  of 
one  cup  of  wine  myftically  mixed  with  no  other  but  his  ownc 
a  Mat.itf  17.  bloud,faying,u'Z?^//<f  ex  hoc  omnes, driiiikeyc  alofthis,this  is  my 
bloud  of  the  new  teftament:  furcly,  this  cup  ofblcfflng  wher- 
by  we  are  made  drinke  into  one  fpirit,  (r.  Cor.  12. )  fhold  more 
combine  the  hearts  of  Chriftians,then  their  cup  of  deadly  wine 
did  the  hands  ofthofe  confpirators. 

But  if  not  the  communion  of  his  bloud,  which  we  come  all 
to  participate,  can  fore-vnitevs:  yet  feeing  this  new  wine  of 
the  maifter  of  the  feaft  (who  in  this  bloud  of  the  grape  giues  vs 

the 


Brotherly  Reconcilement.  35 

the  grape  of  his  bloud  co  drinkc,  and  keepes  the  good  wine  till 
laftj  mutt  not  be  put  into  old  veflclsJC'J/rt/.9. 17.  into  vnclcan- 
fed  bodies  faith  lzs4mbrc(c\  » Jet  eucry  man  know  how  to  pof-  j>i£7V£»" 
fclTe  his  veiTeJl  in  holmes  and  honour,  in  charitic  and  loue,  that  ■ '■■-■ 
no  man  cpprelTc  or  defraud  his  brother  in  any  matter,  but  *  firit '  \  xjjjjj 
purge  himiclfc  from  the  ruft  of  malice  and  car  kcr  ofenuie.that 
he  may  be  a  vcffeJI  not  or  wood  or  earth,  but  of  gold  and  of  fil- 
uer,  a  veflell  vnto  honour,  fanefcified  and  clean!ed3mcete  and 
prepared  for  the  bloud  oftheLord.  Letvstakc  this  cup  of  his 
bloud  with  pure  hands,withoutwrath,and  not  with  hands  full 
of  bloud.  Let  vs  put  this  new  wine  into  new  vcflcrls,that  fo  both 
may  be  preferued.  Let  no  man  dare  to  put  it  into  old  ve(Tels,wr 
corpus  fcindttur  & or at ufundttftr faith  "  Ambrofet\c{{  the  veiTel  «  Ltc$fafr^u. 
of  his  body  brcake,yea  perifh,and  the  wine  of  his  grace  be  fpilt. 
Experience  may  teach  thee  ,/incerHm  eflmfiv/u  quedcuncjuc  jr- 
fundi* y*refat :  That  vnlclTe  the  veflell  be  lcourcd  from  ruft  and 
made  cleane,  whatfoeucr  thou  powrcft  in  doth  waxe  foure  and 
taltcthofthecaskerand  let  truth  perfwade  thee,  that  if  thou 
powrcft  this  wine  into  a  ruftie  (tomacke  and  cankred  mind  ,  it 
willturnetovinegcr,and  be  bitter  in  thy  belly  as  the  gall  of 
Afpes,and  thepoifonof  Dagon*.  If  thou  vfclt  but  a  little  of 
thiswine  with  a  (tomacke  to  thy  brother,  and  in  fuch  often  in- 
firmities ofthy  foule,  it  will  prouehkcMievineofSodomeand  b  IX 
Gomorrha,as  the  grapes  ofgall,  and  the  cinders  thereof  bitter  n 
to  (et  thy  teeth  on  edge.  Wherefore  lay  apart  all  filthinefle  and 
fuperfluiticofmalicioufne{re,andrcceiue  with  mcckncflc  the 
word,  the  cflentiall  word  to  be  grafted  in  you,  which  is  able  to 
fauc  your  loulcs.  And  if  there  be  any  of  the  generation  ofvipcrs, 
vnder  whofe  tongue  is  the  poyfon  of  Afpes, and  in  his  heart  the 
gallof  Dragons,  let  himhrrt  calt  vp  his  malice,  le(l  he  poylon 
this  drinkc  to  lus  owne  definition:  let  him  imitate  the  ferpent 
(faith  c  fpsphnMHsznd  *  'Bernard')  v\^ich  when  me  comes  to  f  T^,  %  ^., 
drinkc  of  the  riucr yA'on  acctptt  feiumvenennm,  (edtn  Utii ulu  I >■-- 

brings  not  her  potion  with  her,  but  leaucs  it  behind  her  «*joXJ^ 
m  net  hole, lcllinfec^inr  her  drinkc  Oic  intcrftc^  her  lclte./Vr-  fc"  '     '     * 
mde&iffibtc mJnmm , faith Ep$pbmiwt  let  vs  alio  in  this  be 
v.  lie  as  fcrpents,  vi  ffdmli  adjao  am  Ecckjmm/m$  *dprcces>**t 

li  1  *d 


5  6  Brotherly  Reconcilement. 

*d  tnyfteria  vcncrimM,  malttUm  &  immicitiam  in  ceittAtiombui 
noftris  neferammx  That  when  vvc  come  to  the  Sermon  or  to 
prayers,  or  to  receiuethefe  myfteriei  of  bread  and  wine,  wc 
bring  not  our  malice  and  hatred  in  our  breafts.  Let  vs  examine 
ourloucand  caft  vp  our  malice  before  we  drinke  ot  this  cuppe, 
left  by  vnworthic  recciuing  we  poifon  the  wine,and  drinke  our 
ow  ne  damnation.  For  as  the  coiporall  meate  and  drinke  (faith 
e  C)rryC4Qm-  a  'Father)  if  it  find  a  ftomacke,  epplet  aduerjis  bumoribtu  ,  with 
pril'.jud*?'  rawandindigeftedhumors,hindreth  more  the  concoction  of 
thofe  crudities,  and  hurteth  both  their  digeft  ions :  fothis  fpiri- 
tuall  repaft  of  bread  and  wine,  if  it  find  a  mind  fraught  with  ha- 
tred and  malice,it  will  more  hinder  the  health  of  his  foule,  and 
batmen  the  death  ofhisbody.  Witncfle  thofe  fa clious  andmali- 
tious  Corinths,  who  did  eate  this  fuppcr  with  an  numerous  fto- 
macke toward  their  brethren,  and  Std  7  £70  faith  Paul:  For  this 
very  caufe  many  are  weake,  and  ficke  among  you ,  and  many 
(leepe  in  their  graues,  1.  Cor,  1 1 . :  o.  Wherefore  before  thou 
comeft  to  this  fountains,  that  is,  to  the  communion  of  the  bo- 
die  and  bloud  of  Chrift,  imitate  the  fei  pent  faith  Tlcrvardy  and 
caft  vp  thy  poifon,  that  is,  thy  hatred,  thy  anger,  thy  malic  e,thy 
enuie,  thy  euill  will,  and  thy  hurtfull  thoughts  from  thy  heart, 
left  thou  come  to  eate  and  drinke  thy  damnation.  Onely  let  vs 
be  rather  innocent  as  doucs,then  wife  as  ferpcnts,to  rcfume 
our  former  poifon,  left  if,  once  hauing  efcaped  from  this  filthi- 
nefTe  of  the  world,  we  be  yet  entangled  therein  againe  and  o- 
ucrcome,  the  latter  end  with  vsbe  worfe  then  the  beginning. 

^  ^1      ■»  Wherein  it  is  to  be  fe ared, that  as  lTbemi(lodes  and  Ariflides 

rtHd.pr&ept.  fo  often  as  they  went  Ambaliadours,  or  to  leade  an  armie  toge- 
ther: Inimicituiminfimbiu  patrU  depofuerunt ,  reuerji^domtiny, 
earn  reftimpferunt ,  Laid  downe  their  mutuaJl  hatred  in  the  bor- 
ders of  the  countrie,  and  left  their  enmitie  behind  them  til  they 
came  home,  and  then  relumed  their  old  grudge  againe.-  fo  ma- 
ny when  they  go  with  their  brother  to  the  fupper  of  the  Lord, 
leaue  their  malice  and  hatred  at  home,  or  perchance  at  the 
Churches  doore,  and  when  they  come  out,  with  the  ferpent 
rcfume  their  poifon  againe,  with  thedogge  returneto  their 

vomit, 


Brotherly  Rtconcikmtnt.  37 

vomite,  and  with  the  low  that  warned  3  to  their  wallowing  in 
the  mire. 

But  letfuchreuoltersand  Jeauers  of  their  fnftloue  know, 
thateasarclapfcincorporall  difcafesismcit  dangcious/othis  •  TtmU.x.tn 
of  the  foule  is  Co  defpcrate,z//y7  rf/.i^mur,:hat  if  they  fall  backe  j^,^f' 
againe  and  returnc  to  their  vomite,  it  isimpotfible  th:y  Humid  **. 
be  reftored  by  repentance, Hr6.6.6.  feeing  they  crucirie  againe 
to  themfelucs  the  Sonne  of  God ,  and  make  a  mocke  of  him  in 
this  Supper.  For  if  we  thus  finne  v\  lliingly  after  we  haue  recei- 
ued  the  knowledge  of  the  truth,  we  tread  vnder  foot  the  Sonne 
of  God,  and  count  the  blood  of  theTcftamcntas  an  vnholy 
thing,whercwith  we  were  fandined;and  then  there  remaincth 
no  more  facrifice  for  finncs,  but  a  feareful  looking  for  of  judge- 
ment, and  Yiolent  fire,  which  mall  dcuourc  the  aduerfanes  of 
ofGod  and  their  brethren.//^.  10.26. 

Wherefore  as^Chrift  when  he  had  healed  him  that  had  bene  b  iohn'5.14. 
fickc  eight  and  thirticyearcs ,  like  agcodPhifitian  prefevibed 
himadietforfearc  of  relapfc  :  fo  when  thou  haft  call  vp  thy 
ma/iisam/ecu/i  (as  the  Prophet  cals  it)  thy  long  and  inucteratc 
malice  before  the  communion,  keepe  a  good  diet,  and  a  j>ood 
ftomatkfordigeition  of  any  wrong,  Icaft  thou  fall  back  againe. 
Behold,thou  art  made  whole,iinnc  no  morc.leaft  a  worlc  thing 
come  vnto  thee. 

The  vncleanc  fpirit  of  malice  is  now  gone  out  of  thee, man, 
take  heed,  if  after  the  fon  Satan  reenter  into  thee,  if  at  his  re- 
turne  to  his  houfe  he  find  it  emptic  ,  without  the  loue  of  thy 
neighbour,  fwept1  from  faith,hopc  and  charitic,  and  garniflied  1 .4rn.tm«m> 
with  hypocritical!  colour  of  good  will,  then  w  ill  he  bring  with  **"k**+* 
him  fcuen  other  fpirits  worfc  then  himielfc,which  will  enter  in 
and  dwell  there;  andtheendofthatmanis  worlc  then  the  be-  *   Jl    ^^ 
ginning,C^-/jM2.4<f. 

But  thou  fbcloucd  brother )  like  that  ^ood  hofl  in  ihc  God 
pell ,  fhew  thou  thy  Sauiour  the  vpper  chamber  of  thy  heart, 
trimmed  and  prepared  tor  Ins  body  ,  fbrthii  U  the  lodging 
where  he  will  eate  the  PafTcoucr  with  his  DiUiplcs.  And  feeing 
thou  art  not  worthy  he  Humid  Come  viulcr  the  roote  of  thy 
mouth,takc  heed  lcaft  thy  mouth  catc  vnwormily.Lct  vs  open 

this 


38  Brothertj  Reconcilement. 

this  gate,that  the  King  of  glorie  may  enter  in .  Let  vs  fweepe 

an'd  garnifli  this  houfe  ("faith l  tsfuflmc)  for  the  receiuing  the 

Telnet.         Lords  body :  let  vs  adornc  ic  with  diners  flouresof  Chriftian 

„  vcrtues  .  Let  vs  fill  all  the  houfc  with  fwect  and  precious  oint- 

„  ments  of  chaftitie ,  with  the  incenfe  of  loue  and  compunction, 

„  with  the  balmc  of  bencuolence,  and  the  fwect  perfume  of cha- 

„  ritie ,  7Jt  tarn  heat  us  hofpes  mtido  delegatus  hojpitio ,  ftabtlem  ac 

y,perpetuam in  nobis  faaat  manjionem  >  that  fo  blcflcd  a  gucit  dc- 

„  lighted  with  his  neate  and  fweet  lodging,may  abide  with  vs  for 

„  cuer,  and  lay  ,  Here  will  I  dwell,  for  I  haue  a  delight  therein. 

m  Math.  27.59.  And  as m  Iofeph  put  Chrifts  body  in  a  new  fepulcher,  and  wrapt 

<0*  it  not  oncly  in  clcanc  clothes,  but  in  linnen ,  nay  in  a  fy  ndone, 

which  is  the  finelt  and  purcftlinnen:  folctvs  put  his  glorified 

body  in  new  hearts,  in  pure  minds,  which  arc  pure  from  the 

blood  of  al  men.  And  if  there  hath  bin  any  iarre  betwixt  vs  and 

n VtlMax^ lib.  our  brother,  let  vs  at  lca(t  follow nScipio  and  Tiberius Grac- 

4'™?' 2-  chti  s,  Qui  ad  cuius  menf&frcra  odto  dijfidentes  venerant  yabcar*r 

amicitia  & ajfinitateiuncli  difce(ferunt :  let  vs  at  this  tabic  bury 

all  our  hatred  that  it  neuerrifeagaine,  othcrwifelike  W*/  we 

receiuc  not  his  body  to  life,but  his  bread  to  damnationrneither 

,  i«hruo.<j.7.  find  we  the  body  of  the  Lord,  but  like0  them  light  vpon  the 

napkin  and  clothes  wherein  it  was  wrapped.Go  thy  way  then, 

,  and  firft,  firft  be  reconciled  before  thou  come  to  offer  thy  gift. 

So  much  of  the  intermiflion  of  facrifice  till  thou  be  reconciled 

firft. 

3.  general  part:      The  third  generall  point,  is  a  commiflion  or  ioyningoftwo, 

iSorT"'     !$*  reconciled  to  thy  brother  %  Wherein  we  may  obferue  both 

an  aft  of  Reconciliation ,and  the  partie,wi^  our  brother. 
Be  recenciUcL      Firft  touching  this  a6t;as  there  is  (faith  ?tAuftme)  pax  oris,o- 
fSer.  i.deptce  perts  g.  lmou<e9  a  peace  oftongue,hand  and  heart ;  fo  when  that 
qser.94ntfr*s.  peace  is  broken,there mult  be(laith  thatqFatherJ  z  triple  recon- 
$n  mm*.         cilemtnt ,  Verbo,fatlo  &  animo,  in  word,  in  worke  and  in  will. 
And  therefore  our  Sauiour  to  his  precedent  diuifion  of  a  three- 
fold breach,  by  anger  in  the  mind,  difdaine  in  the  geilurc,  and 
reuiling  in  the  tongue,  verf.  22.  proportioned!  a  triple  recon- 
•  jtfortvnciU-  cilement,and  paralelc  agreement,in  tonguc,hand  and  hearr,all 
ttumvKabuiK  three  imp  licitely  wrapped  in  this  *  one  roord  of  reconcilement  y 

faith 


Brotherly  Rtcencilemctft.  39 

faith'Cj?4*r/rw/wvcrf.29.buc  by  more  cquall  corrcfpondcnce  *CmMJt+ 
(as  I  thinkc)  intended  and  implied  in  the  words  T<  **)«  p*,ifhe  *'** 
hath  ought  againft  thee,that  rs,faith r  (fnryfoHomejphcn  he  is  *n-  1 oprimpir. 
gry  with  thee  in  hartjrrje.tth  to  thee  Rcca^grtemrg  theeby  geflure,  >J*  «.Vi.' 
§r  collet h  thee  foole,  vexing  thee  in (peech  :  it  hehaih  pi  kblto,  ow 
any  of  thefe  three  againlt  thee ,  be  thou  reconciled  wJU  rt  ac- 
cording to  each  of  thefe  three:  and  therefore  that' Father  me-  ilhd. 
ting  out  a  iuft  portion  of  reconcilement  to  the  proportion  of 
the  offence, countrrpoiieth  both  with  thiscqualitie  and  4 
librium  ,  Saudis  fracejftt  offenfio,  talis  debet  J e qui  reconctlutio9 
wherein  was  the  orrcnce,thereinfhou!d  be  the  reconcilement. 
Jf( faith  %he)  thou  haft  offended  him  tn  thought,  be  reconciled  m  ▼  Jbd. 
thought :  if  thou  haft  offended  him  m  words,  be  reconciled  in  words: 
if  thou  ha/J  hurt  him  tn  deedftfactfie  htm  by  deeds.  Yea  our  Sauior 
himfelfe  hauing  cenfured  a  threefold  breach,in  heart, behavior,  Tr  f.c  «©». 
2nd  fpeech  with  our  brethren,  vcrf.22.  not  oncry  by  analogic  Cl-cmcnc- 
inferreth  a  correfponclcnt  agreement  in  my  text,  when  he  faith 
'Be  reconciled,  as  out  of  Chryfofhme  &  Ainfcuhts  I  haue  fhewed: 
but  cxplicitcly  proportioncth  a  three-told  reconcilement  to 
thefe  threcjvcrf.44.fi rft  as  a  Prictt,thc  peace  and  reconcilement 
of  the  hcart,£p*f  your  r«<7wr/.Secondly  as  a  Prophet  ,rhc  peace 
and  agreement  ot 'the  tongue ,Rleffe them that  curfe you.  Third- 
ly as  a  King,  peace  and  reconciliation  in  workes,  'Do  (rood to 
them  that  hate  you .  The  beloucd  Difciple,an  Kuasigclittin  his 
Gofpcll,  an  Apottlc  in  his  Epittles,  and  a  Prophet  in  his  Apo- 
calyps,  prefcribeth  from  his  matters  breatt  this  trinitic  ofvm 
I . lohn  3.18.  Let  vs  not  lone  in  word  or  tongue  onely  ,  but  tn  werlres 
andin  truth  from  the  hears.  And  all  thefe  three  of  ncceffitie  here 
muftbemcant,  feeing rnendfhip  rcquireth  ber.ruclence  oi the 
heart,  beneficence  of  the  hand,  and  concord  of  the  tongue,  as  our 
*maitcrormoralitieteachethfromtheoraclcofrcafon.  Whcr-  j   . 
fore  treading  inth:ftcps  ofourblefTcd  Sai:iour,  his  holy  Apo-  thu.csf.+ 
ttlc,  the  grauctt  auncient  Fathers,  our  foundclt  modcrnc  inter- 
preters^ the  way  of  truth  and  nacurallrcafon,  gmcmcleaue 
(without  cenfure  of  that  hnclubti!ty,but  vnrighrcoussvrctting    p<cJcf  If , 
of  the  lawj  to  note  here,  and  hereafter  handle  a  triple  reconci- 
liation, and  that  in  the  order  and  mcthodc  of  Sain:  John,  firft 

veri 


40  Brotherly  RecMcikmettt, 

verbally  fecondly  re*ll,th\rd\y  intentiona/l  reconcilement. 
i/Reconcile-  F°r  tnc  Rrft:Vcr6apacis,words  of  peace  muft  we  giue  our  of- 
mcntvcrbaU.  fenfiue  or  offended  brother,  to  mouc  and  win ne  him  to  con- 
cord:our  fpecch  muft  be  gracious  alway,and  poudred  with  fait, 
^  *.c«r.5,xp.  C0/.4.6.  and  like  that  word z of "reconciliation ,  befeech  and  pray 
to*  our  enemies  for  Chrifts  fake  to  be  reconciled ,  as  before  in  the 

difmiflion,  Go  thy  vay}  and  tell  htm  his  fault,  I  haue  at  large  de- 
clared. 

Thus  Abraham  hauing  not  the  law  written  in  tables  of  (tone, 
but  in  the  flefhly  tables  of  his  hart,did  by  grace  the  things  of  the 
law3  and  (hewed  the  effect  of  this  law  written  in  his  heart  ?  for 
when  fuch  brawling  and  debate  was  rifen  betwixt  his  znd.Lots 
heard-men  about  grafing  and  pafture  ,  that  their maifter  Lot 
(like our quarelling  Gentles)  counting  his  feruants  fuppofed 
iniury  his  owne  indignitie,  began  to  be  inflamed ;   ^Abraham 
that  blefTed  peace-maker  comes  to  him  like  the  Doue  with  an 
Oliue  branch  of  peace  in  his  mouthyGen.13.Let  there  be  (I  pray 
thee)  no  ft  rife  betweene  me  and  thee,  neither  betrveene  mine  heard- 
men  and  thine  heard-men  for  we  are  brethren Js  not  the  -whole  land 
before  thee?  If  thou  milt  take  the  left  hand,then  I  veil  go  to  the  right: 
Chtyt.hom      or  tfthou  wilt  go  to  the  right  hand,then  I  will  take  the  /<*ff«Heafaith 
inGtn.iy%.     not,  What  ftirreis  this  my  Nephew?  Dare  thy  feruants  or  any 
>>  of  thy  houfriold  open  their  mouth  or  mutter  againft  me  and 
»  my  fubftance?Do  they  not  remember  how  farre  they  are  inferi- 
»  ourtovs?  Whence  haft  thou  fo  great  abundance?  was  it  not 
»  from  my  care  and  prouifion?  Who  made  thee  thus  eminent 
*>  and  glorious  among  men?  did  not  I,  who  was  to  thee  in  ftead 
»  of  all?  I  was  a  father  to  thee  in  all  things,and  doeft  thou  thus  re- 
j>  quite  my  fcruicc  and  charges  ?  Did  I  for  this  hope  alwayes  take 
j>  thee  for  my  companion  in  my  iourney?Beitfothat  nothing 
»  which  I  haue  done  for  thee  come  into  thy  mind,  oughtcft  thou 
*j  not  at  lenftvvife  to  honour  my  crowne  of  age,and  reuerence  my 
»  hoary  haires  ?  No ,  Abraham  faith  none  of  thefe  things ,  faith 
Chrjfoftomcfaux.  parleth  for  peace  with  words  of  meeknefle  and 
tlbi'*b/li'r'de  ^Peecnes  of  pacification.  And  although  Lot  (as  a b  lew  noteth) 
vizs  Amicus  fuffetl&fidei, no  conftant  but  a  wauering  friend, 
[*t«bl*Um     who  often  *  proudly  and  difdaineftiUj  vfed  Abraham ,  yet  fee 

({aid* 


Brotherly  Reandlament.  41 

(faith  Qsryfoftomcfrovi  with  faire  words  heintreatcs  his  agree- 
ment, and  prayeth  him  be  reconciled.  Let  there  be  no  (Hire  I 
pray  thee  betvveenc  me  and  thee,  neither  betwecne  my  beard* 
men  &  thine.  AmpMtauitfbtam  dsfcordU,  ne  contagtumfe  refer  ett 
faith*  tsfmbrefey  he  cruflieth  the  ferpent  in  the  head  ,  left  it  t  L>h.i+u* 
creepe  and  bring  in  the  taile:  he  letteth  not  the  rootc  of  bitter-  ****•> 
nefle  fpring  vp  and  trouble  them,  left  many  therewith  be  defi- 
led. And  ihntreatie  will  not  perfwadcrefradarie  Lot ,  yet  fee 
what  rcafons  he  vrgcth  to  induce  him  to  concord:  fVe  are  bre- 
thren, faith  he,  brethren  in  the  flefh,  and  kinsfolkes  by  bloud, 
brethten  in  the  fpirit  and  conforts  in  religion,  in  chemidft  of  a 
naughtie  and  crooked  nation,  for  yet  the  Canaanites  and  Pe- 
rizzitcs  dwell  in  this  land,  whole  diflentions  our  difcord  will 
ynite,  whofc  idolatric  thisftaining  of  our  religion  will  aduan- 
tage,and  caule  thefc  wicked  nations  to  blafphemc  the  God  of 
j4braham.r\nd\f this  inducement  cannot  draw,  yet  fee  with 
what  a  ftrong  motiue  he  haleth  him  to  vnity.as  with  a  threefold 
cord.  Is  not  the  whole  land  before  theeptake  which  hand  of  my 
inheritance  thou  wilt  chufcrand  ihuspactficu  verbid  with  peace- 
able words  he  would  decide  the  controucrfic,  and  end  the  for- 
mer (trife,faith  Pinto. 

Thiswasthe  precept  ofGod  to  Labtn  toward  his  ofrcnfiue 
fhepheard,'  Take  beedc  that  thoufpaalre  "°t  to  Ualtob  ought  fane  *  ^en.  j  1.1+ 
food:  and  therefore  *he  faid  ynto  him,  Come  And  let  vs  make  4 
(onrnAHt  of  peace,  land  then,  which  may  be  a  wttnejfe  betweene  use 
and  thee.  This  was  Jaakobs  pra6tife  to  his  brother  Ffam  who 
fought  his  life,  for  he  fpake  Ynto  him  mildly  by  the  mouth  of 
his  leruants,  andfubmifTiucly  by  hisrowne.  Let  me  find  grace  / G<n.j».ii  ,9 
in  the  eyes  of  my  Lord,  for  I  haue  feene  thy  face  ha  though  Ihadfeen  -°cca. ,. 
the  face  ofCjod.  And  by  thefc  mcancs  he  accepted  him.and  was 
reconciled. 

For  indeed  ifift  anfwer  putteth  tway  wrath,  faith  S.tlomov,  Th<reafonof 
/W.  if.  i.  or  (as  with  ler erne  inoii  i c 2<\c  K )  bre*k<th  wrath.  A  *>*ntih* 
Metaphor  fmc  thinkes  )  borrowed  from  two  in  a  combat: 
wherein  he  comparcth  a  fott  anlwer  to  a  foft  buckler  of  a  fubtill 
champion,  which  accepting  the  blow  into  it  felfc  ,  fo  breakcth 
the  wcapoiyhat  the  aduccfaric  gineth  oucr. For  4  Trwce^linh  *  Prou.ij.ij. 
F  he) 


42  Brotherly  fcewtikment. 

he)  is  pacified  by  /cnganimttte  3  and  a  J  oft  tongue  breath  the 
bones,  as  wooll  doth  the  force  of  a  itone  that  is  thrown  againlt 

i  lud.l.i.  it.  Wheu  the '  Ephramitcs  contended  with  Gedcon  for  not  cal- 
ling them  to  warre  againft  the  Midjanucs,  he  gauc  rtiem  this 

A  VtrC  u  t°ft  anfwer,  that k  he  preferred  their  exploits  io  farre  aboue  his 
own  c,  as  the  gleaning  of  grapes  of  Fphraim  vras  better  then  the 
Vintage  ofAbiezsr.  And  when  he  hadfpoken  thefe  n>ordj(\mh  the 

/  Verf.  j.  l  text)  their  rtrathfullfpirits  abated  toward himJPov  as  there  is  c u- 
rath  lingua,  a  cure  that the  tongue  mult  do  on  its  patient/Prw. 

■m  tr*fi*  chili.  1 5 .4.  fo  l^ySs  vowm  elfh  1*1  ft)  Ao^faith  an  old  m  Poet;  Fairc 

nat.LKUg.ioo  jangUagc  is  a  Phiiition  for  the  difeaie  of  anger,  which  is  impa- 
tient^* that  towne-Clcarke  of  Ephefus,  Ilieregtt  ditlu  animos 
&  peftora  mulcet ,  with  his  foft  anfwer  appealed  the  rage  of 
thofe  feditious  Citizens,«^Z.  1 9.  s  c. 

Which  do&rinc  of  verball  reconcilement's  Chrift  (rraight- 

Joarinc.        ly  prefcribes  it,  and  the  faithfull  hauc  erTe&ually  pra&ifed  it:  fo 

■  »»Tim-3. lt-  may  it  y  ecld  vs  two  of  the m  Scriptures  vfes:  one  oUnflruSHon^o 
vfc  words  of  peace  to  winne  our  brethren.  Another  ofreprehen- 
Jwn3to  detcrre  vs  from  words  ofhatred  to  wound  our  brethren. 
In  application  of  which  medicines,  if  I  powre  in  more  wine  of 
reproofc  into  old  feftred  fores,  as  a  biting  corafiuc  to  eate  vp 
the  dead,  thenoyle  of  exhortation  into  bleeding  wounds,  as  a 

#  t.oor.4  at.  lenitiueto  (tipple  thcliuing  flefli ,.  the  *  ApohMes  pra&ifc  may 
/  Row1.15.14*   wajjant  my  doing,  who  came  to  exhort 'obedient  Romaines 

•  vcrf  30.  with  the  *Jpirit  ofmeeknetfejnd  came  to  the r  foolifli  Galatians 
r  Gal.3.1.  yrftb  a  red,  and  prepared  a  rodforthefooles  baclee,  as  the  Wife- 
/%.  im^.>*     ^^  ipeakcth.  His  charge  to  fTtmothie  may  difchargc  me  of 

cenfurc,if  I  exhort  the  priuatc  iinner,  and  rebuke  them  that  fin 
t  Aft.1.3.  openly, that  the  refl  may feareJT\itxclouen  tongues  may  apologize 
u  Vcrf  ?7-1  «•  mC)  ifwith  %  Peter  I  fing  not  ofmercie  alone,but  oUudgemcnt  al- 
ar Hcb.4.n.  fo.Thc  Jt veo  edged fhcord may  defend  me,if  I  vfc  its  double  edge 
*4ugufljfco  Qcy  jDOtjJ  Tcrtaments  to  mourne  with  the  law,  as  well  as  to  pipe 


X 


.&i9^i*-  with  the  Gofpell:  if  I  vfe  its  double  edge  to  cut  *  off  either  the 
*•  '^  , ao m  finne  or  the  /inner;  as  it  is  alfo  two  edgcd,becaufe  it*  reformeth 
bowl.  26.  m  the  will,  as  well  as  informeth  the  vnderflanding.Whcrefore  let 
^^qtan.'m.  nonc ^hinke  I  make  my  felfe a  trefpaffcr, and  breake downc  by 
&tb.+n>       reproofc,  the  things  which  before  I  builded  by  exhortation: 

if 


Brotherly  Reconcilement.  4  3 

if  with  *Iercmj  I  build  and  breakc  downc,  plant  and  plucke  yp.  * lmr- '■ 
For  as  the  repairer  of  that  breach  in  Ierufalcms  wall,  had  a 
trowell  in  one  hand  to  build,  and  a  fword  in  the  other  to  cuz 
downe  all  refinance,  Neh.q.17.  fo  the  reftorer  of  the  breach  of 
peace  among  the  Iiuing  (tones  of  Ierufalem  aboue,  muft  both 
exh§rt  with  wholefomc  doctrine,  and  rebuke  the  gaine-faycrs 
and  all  gaine-doers  too,  Tit. \ .0. 

This  do&rinethenfbeloued  in  Chrifl  Iefu*)  may  firft  leflon  ringcxlierpt*- 
vs  fro  Chr.fts  precept  and  Abrahams  practife,  to  intreat  peace  SuSSi 
with  our  offending  brother:  which  better  wc  (hall  effect,  if  we  mtbgrmk 
infultnotouer  his  offence  (faith  'P/utarch)  with  fpceches  of  re-  ,fp7ec,cf;C5; 
prochornggrauationorthe  wrong,  but  in  pitie  and  commiie.  *>*»rt. 
ration  ofhisperfon,lc(fen  and  extenuate  his  offence,  byimpu-  >» 
ting  it  to  folly  rather  then  contempt:  to  neccfiltie  of  offending  j> 
rather  then  to  obflinacie  of  the  offender:  and  to  perturbations 
rather  then  wilfull  malice  and  maleuolence.  If  he  hath  flande-  »» 
red,  backbited,  railed  or  fpoken  euill  of  thee,  {i\i\\4  Seneca  }d(£h^dtrr* 
think e  whether  thou  haft  not  done  fo  before ,  remember  how 
thou  halt  fpoken  euill  of  many;  and  the  fame  is  Safowots  zduifc: 
(/sue  not  thine  heart  t»  all  the  words  that  menjpeake,  for  oftentimes 
a/Jo  thine  heart  Irnowcth  that  thin  likemfe  haft  fpoken  emll  of  0- 
thers^Ecclef.-j.  33. 34.  Letvs  thinke  (faith  that  graue  Philofo-  m 
pher)that  fome  do  not  iniure  vs,but  requite  our  \vrong,and  (as •* 
it  were)makefeltitution.Others  do  it  prone  and  propenfe  thcr-  » 
unto:  fome  ignorantly:  andthofcthatdoit  wittingly  and  wil-  m 
lingly  were  by  ys  forced  thereunto:  either  he  dipt  through  vr-  >» 
banitieandpleafantneffc  ofiefting,  or  he  (aid  this  not  ro  harme  » 
vs, but  becaufc  he  could  not  eflfec-t  his  purpofe  without  our  re-  » 
pulfe.Whofo  would  thus  retire  into  himltlfe,  how  iuft  occa-  v 
(ion  of  offence  his  tongue  hath  giuen  to  others,  fliould  quicken 
and  extenuate  his  offenders  fpceches,  and  giue  him  verba  re- 
twftronv,  words  of  forgiucncfle,w  hich  is  indeed  the  word  of  re- 
conciliation. 

This  word  of  rcmiffion  our  Sauiour  thought  the  belt  meanes  oftadad  10 
to  winnc  him  from  difcord,  and  therefore  commaunds  thee  to  ' 

me  him  his  offence  if/./rdorepenr,/'«/\i7. 3. forbearing  one 

another,  and  forgiuing  one  anothcr.if  any  man haue  a  qutrrcl 

F  2  to 


»m  uttjmm.vj  i 


44  Bntbcrly  KtcweiUmnu 

to  another,  CV.3.13.  And  albeit  mans  corrupt  nature  requiretb 

a  par  part  in  his  rccompence;  an  eye  for  an  eye,  a  tooth  for  a 

*  Tmwt.Mil.  tooth,  and  faith  like  Sarrnio,  in  the  •  Comedie,  Neqtte  tu  verbis 
.x.[f9.u    foluesvnquam  quodmihtre  malefecerin  I  will  not  take  thy  pay- 
ment of  good  words/or  thy  debt  ofeuill  deeds.  Yet  (riould  we 

/-piMtAfrdi.  not  (faith  an  'heathen)  thus  negleft  the  offender,  nor  reicft 

*awr*  his  intreatie  :  but  as  we  offending  do  anteuertere  deprecatione  i- 

ram,  preucnt  wrath  by  deprecation:  fo  (hould  we  offended  de- 
precationemdandavema,  anticipate  their  intreatie  by  giuing  the* 
pardon  of  their  offence .  When  Iaakobs  children  had  loaded, 
theirbrother  with  reproches  and  iniuties,  at  their  peccaui%  it  re- 
penteth  vs,  he  forgauc  them,  and  fpake  kindly  ynto  them,  Gen. 

g  &w*m.  tnt.  5 0.2 1 -We1  reade  of /*/#;**  C*fAr>  though  an  heathen  and  an 
""  Empcrour,  that  he  ncuer  concciued  fo  great  difpleafure  and 
priuie  grudge  againft  marts  fpeeches,  which  Tpon  offered  oc- 
cafion  he  would  not  willingly  lay  away:  for  when  Caitu  Qalutu 
after  his  infamous  Epigrammes  againft  him,  made  futcbyhis 
friends  for  his  friendfhi p  againe,  vitro  acprivr  ad ettmfcripfit ,  of 
his  owne  accord  he  firft  wrote  to  him  for  reconcilement.  Yea 
when  Catnllta  the  virulent  Poet,  who  drffamed  him  with  fome 
opprobrious  verfes,  came  to  make  him  fatisfaclion ,  adhibuit 
r<*»*,  he  bad  him  to  fuppcr,  and  would  not  forfakc  his  fathers 
Line  wherein  he  was  wont  to  lodge.  And  when  \£aitu  Mem- 
mita  his  profeffed  enemy,  whofe  bitter  inue6liue^^aniwered, 
flood  to  be  Conful,  frffragator  extttit>  he  gauc  him  his  voice  to 
be  Conful.  Go  then  to  heathenifh  Cafar  thou  Chriflian,  learnt 
&  confider  hU  jpaies,who  hatting  no  guide  of  xhc  fandifying  fpi- 
rit,nor  gouernor  of  grace,  forgot  yet,  &  forgaue  his  detractors, 
their  ignominious  libels,  bitter  inue£tiues,flaunderous  railings 
andreuilings.  Shall  a  wild  Oliuc  tree  growing  vpon  the  barren 
mounts  ofGilboa  and  nature,  where  neither  dewnhhc  fpirir, 
nor  raine  of  grace  falleth,  bcarefuch  fruite;  and  (halt  not  thou, 
a  grceneoliue  tree  in  the  houfc  of  God,  planted  befidethe  wa> 
ters  of  comfort,  bring  foorth  this  fruite  of  the  fpirit? 

And  as  when  thou  art  offended,  thou  muft  winne  him  with 
that  word  of  reconcilement,  I  forgive  thec:(o  muft  thou  when 
thou  art  offeniiue  woo  him  with  that  fpeech  of  fubmifflon,  / 

confeft 


Oftndtr to 
«oufctic. 


Brotherly  RcanciUmctrt.  45 

(onfeffevnf  thee:  or  elfc  with  Dauid  when  thou  laboured  for 
peacc,and  ipeakeft  to  him  thereof,  he  will  prepare  vnto  battel, 
that  thou  malt  not  winne  thy  brother.  *sl  brother  offended 
(faith  Salomon)  U  harder  to  tvmne  then  aftrong  citte^tndthetr  con~ 
tent  tons  are  like  the  bar  of  a  pa/lace  which  cannot  be  broken  off. 
Wofull  cxamplcs,as  oflaak?b  and  Efaujfaac  and  Ifmael,  £t co- 
des and  'Potynicei,  fharephomnd  Cbarecrates,  and  many  other  . 
both  ciuill  and  fpirituall  brethren,  manifeft  this  truth  of  the  JSt   *'* 
Wifeman.Thc'bcathcnman  yeelds  a  reafon,becaufc  great  and  „ 
wcightie  mult  needs  be  the  caufes  w  hich  difTipate  and  loofc  fo  „ 
nearcconiun&ion ,  whence  their  breach  becomes  irreconcila-  ,, 
blc.  For  as  things  (faith  he)  compact  and  ioyncd ,  though  the  „ 
glue  be  melted,  may  againe  be  rccombined  and  knit  together:  „ 
but  a  bodily  fubftance  which  nature  hath  vnited ,  if  it  be  cleft  „ 
can  hardly  be  glued  togcthcr,and  bercioyncd:  fo  amity  which  „ 
vfc  hath  contra&ed.aftcr  breach  may  cafily  be  reintegrated:but  „ 
brethren  which  are  moftneare  united  in  body  or  corporation,  „ 
if  they  beremafundercan  hardly  be  reconciled  ,  nor  more  re-  „ 
couercd,then  an  hand  cut  ofT,or  an  eye  plucked  out.  „ 

NcuerthcleiTe  if  thou  come  with  this  peccant  and  confeflion 
in  thy  mouth,  brotheily  loue  fas  a k  Father  refcmblcs  it)  is  like  k  Crt-  jyv™* 
the  grarl:  orcienccof  a  tree,  which  though  it  be  plucked  off  4»t*d*m+ 
from  the  ftockemay  be  afterward  ingrafted  and  beare  fruitc  a- 
gaine.  Therefore  when  fcandall  is  giuen,  fends  our  Sauiour  the 
Humbling blocke  to  his  brother  with  this^st?**!  in  his  mouth,  ^ 

It  rcfenteth  meyLuke  1  7.4.  And  as  the  Lord  would  hauc  all  of-  f^  ' 

fenaers  to  be  penitentiaries ,  fo  his  Apoftlc  confdTors  to  their 
brethren,  lames  5.  16.  ssickno\*  ledge  jour  faults  one  to  ano- 
ther. 

And  although  Quidam  infHltnntin{lantj,fulm>ijfu(*%xSenec* 
fpeaketh)  ibmc  bafe  natures  iniult  and  tread  on  them  who  lye 
proltrate  at  their  fectc  for  their  fauour:  yet  jmfiLm  precesvtn- 
cunt(ju  he  notcth)good  difpofitions  are  ouercomc  with  in- 
trcatic  offorgueneiTc:andlike  their  heauenly  father  i.A'/w.n. 
taking  notice  oftheir  fubmifTion,will  fay,  Seeft  thou  how  he  is 
humbled  before  me?becaufc  he  flibmittcth  himfclfe  before  me, 
I  will  accept  him.  lofephs  brethren  who  had  fold  him,  came  to 

E  3  their 


$fi  Brotherly  Rcctncilcment. 

their  brother  with  Forgive  now  we  pray  thee  thetrefpaffeofthy 
m  i.$xm.i9.i9ferHam>  and  nc  was  appcafed.  Gen.  5  o.  1 7.  Rebellious  "Shimei 
who  curfed  Dauid ,  came  to  him  with  a  proltrate  confetfion: 
Let  not  my  Lord  ("faith  he)  impute  wicJeednejfe  vnto  met  nor  re~ 
member  the  thing  that  thy  feruant  did  wickedly  ,  that  the  King 
pfold  take  it  to  hart, fir  thy  feruant  knoweth  that  I  have  done  amife, 
and  he  forgauc  him.  Yea  the vaine heathens haucfucktthefc 
n  iluilib.il.  iuices  from  the  tcates  of  nature .  When  Antilochns  in  °  Homer 
had  incenfed  Menelaut ,  and  through  fome  contention  prouo- 
ked  his  difpleafurc ;  by  fubmiflion  ofperfon,  and  confeflion  of 
offence  he  recouered  his  former  fauor:  I  will  yceld  to  thee  Me- 
ne!AMfaithhe,>ro)&foy&t  %yeyt,na7tfo<tiiJu,  for  I  am  farre  thy 
iunior  and  inferior  perfon,  <ru  **'/  wjoti?*  nat  ttftlvvj  and  thou 
my  elder  and  my  better ,  thou  knowelt  the  temeritic  of  youth, 
and  what  be  the  faults  of  yong  men .  And  with  thefe  words  of 
fubmiflion  hefo  appeafed  his  fury ,that  LMenelaxtyccldcdvnto 
him,  and  confeffed  (faith  the  Poet)  that  Antilochus  had  ouer- 
comchisrage,  and  done  that  which  no  Grecian  could  haue 
done  but  he.  And  thus  eucn  the  worft  natures,likc  the  vnrigh- 
ceous  Iudge,  with  importunitie  may  be  wonne. 

But  alas,how  many  of  vs  come  fhort  of  /^/fo  brethren;  nay 

wicked  Shimei,  and  thinkc  itdifgrace  to  acknowledge  our  faults, 

but  either  apologize  them  through  pride ,  or  extenuate  them 

through  fliame?SurcIy  they  fliall  be  our  iudges:  and  if  we  come 

fliorc  of  this  heathenifh  pagan  tsfntilochtu,  No&ricaufa  dolor  is 

erity  he  fliall  rife  vp  in  iudgement  and  condemnc  vs  at  the  laft 

day. 

o  Hwlw  ^ow  many  f  *"a*tn  *  duftme)  haue  offended  their  brethren, 

„  and  will  not  acknowledge  their faults ,norfay  Forgiue  mefNon  e- 

„  rubuerunt  peccare ,  &  erubefcunt  rogare :  non  erubefcunt  de  ini* 

„  cjuitaie,  &  erubefcunt  de  humtlitate :  they  blufh  not  to  offend 

„  them,  and  yet  are  afhamed  to  craue  pardon :  they  blufh  not  at 

„  iniquitie,and  yet  arc  afhamed  of  humilitie.  But  I  fay  to  all  men 

„  and  women  f  faith  hej  fmall  and  gteatjaicks  and  clerickes,ifyc 

„  {"hall  find  that  ye  haue  fpoken  that  which  ye  fhould  not  haue 

„  fpoken,  coiifeffc your  fault,  askc  forgiuenefle  ofyour  brethren, 

„  do  it,  be  not  adiamed  to  beg  pardon .  But  as  Agamemnon  in 

THomer 


Brotherly  Reconcilement.  47 

'//?i»rr,excufing  hiinfeli'e  laid  all  his  iarrc  with  Achilla  on  Ate,    r     w 
kyJA  we  AiTttf  t/f4# ,  I  am  not  the  caufe  or  author  of  ch ii  gar- 
boilc(faith  hc)but  Atr, *  t*#  t<**  mtu/,  which  wrongeth  al  men: 
fb  many  that  arc  nocent  and  orfeniiuc,tranflate  the  crime  from 
thernfclucs  by  deniail,  and  impute  to  the  innocent  and  h3rmc- 
IciTe:  worfe  herein  then  that  Grecian  captaine,that  whereas  lie 
made  but  c^fte  the  cuillfoirit  the  caufe  of  that  dikord,  they  fay    l  w     if 
UVc^Ahabitisa  te,  it  is  thou  my  brother  that  troubled  Ifracll, 
when  it  is  themfelues  and  their  fathers  houfe  :  and  thus  make 
they  their  brother  the  kindler  of  that  fire  j  whcrcofthemfclues 
were  the  coalc  and  bellow  cs  to  inflame .   Which  men,  as  they 
rather  wound  then  winne  their  brethren ;  fo  may  fuch  virulent  ».vfc. 
tongues  here  iuftly  bereprooued,which  cruelly, difdaincfully, 
and  difpitcfully  fpeakmg  againft  the  righteous,  condemne  the 
innocent  blood .  rDautd  was  pcftered  with  the  h  tiling  of  fuch 
ferpents, /*/*/.  1 09. 1  .Hold  not  my  tone  O  Godjor  the  mouth  of  the 
wielded  and  the  mouth  of  the  deceit  full  is  opened  zpon  me;  they  ha  ue 
fpoken  ag  ainft  me  with  a  lying  tongue :  tbej  compared  me  About 
alfo  with words of hatred ,  and  fought  agatnfl  me  withont  a  caufe. 
For  myfriend/hip  they  were  mine  enemies ,  they  haue  rewarded  me 
euill for  good^and  hatred  for  my  goodwill.  7#£nadhis  part  of  fuch 
friends/  How  lo*%  will  ye  vexe  my  foule ,  and  torment  me  with  rI©b.iM.j. 
words  f  Te  haue  now  ten  timet  reproched  me,  and  are  not  ajhamed: 
ye  are  impudent  toward  me .  r  They  haue  opened  their  mouthes  vpon  [c\*?.\*.\: 
me^andfmtttenme  omthecheeke  wtthreprtch  :  tl)ey  gather  them- 
felues together  agamfi  me .  Weremiefck  as  much  of  their  virulcn-  »  IcmI.iI. 
cierCome  let  vs  imagine  fome  dcuice  againft  /eremyzcomc  and 
let  vs  fmitc  him  with  the  the  tongue,tnd  let  ?s  not  giue  heed  to 
any  of  his  words.  Chrift  himfelfc  could  not  cfcape  the  fcourgc 
ofthcirtongue.'Thouhaftadiuell.  In  rcprchcnfion  of  which  *  lohn?.:.. 
men,  fuffcrme  firft  to  fet  downe  a  defcrtption  of  them ;  then  a  1  their  fafcfc 
profcnption  for  them :  and  laftly  a  prescription  againft  them  and  l>cx>n* 
their  biting  tongues .  Jeremy  points  them  out  by  archersrO  that  x.^  &rt*c'». 
Ihadinthc  wildernefle  a  cottage  of  way-faring  men,  that  I 
might  leauc  my  people  and  go  from  them,  for  ihcy  be  all  adul- 
terers, and  an  aiTembly  of  rebels,  For  they  haue  bent  their  tongue 
like  a  bow  for  lies, their  tongue  ts  a*  an  arrow  (hot  out}  ler,  9. 2  >}.%• 

Ddmd 


4?  Br$therlj  Rec$ncikme»t. 

c£>auid(czs  downc  all  the  weapons  of  their  warfare,  P/af.i  7.T  4. 
The  wicked  haue  drawnc  their  fword,a  nd  haue  bent  their  bow 
to  call  downc  the  poore  and  needy  ,  and  to  (lay  fuch  as  be  vp. 
right  in  conuerfation .  It  is  worth  much  obferuance,how  the 
holy  Ghoft  here  refcmblcth  their  tongue  both  to  a  /word  and 
jrPr1im.57j.8c  a£0B%as*elfcwhcre  he  often  doth .  ThcyLydians  weapon  of 
PfxetemV  4*  *•  °^cncc  was  *frord,znd  the  Lybians  was  a  bow\  but  thefc  Gods 
^  iob.  \6 . 1  % .    Archers  (as  'lob  callcth  them)  or  rather  the  di*e/s archers (as'0- 
TfiLffi'^'9    r*&en  tcrmes  them)  like  that  king  of  Ifraell  (i.King.6.2  1)  fight 
gladto  &  arcu,  with  the /word  and  with  the  bow :  tsfrctt  eminm 
Jauciant  abfentes>gLdio  commas  vainer  at  prafentesy  faith  a  writer: 
I  EwM.n.    He  that  is  ncare  (  as  the  bProphct  fpeakes)  (hall  fall  by  their 
fword,  and  he  that  is  farre  off  mall  die  by  their  pettilcnt  arrow. 
As  Datsidhcrc  paints  them ,  fo  hauing  bene  the  but  and  marke 
of  their  aime,he  points  them  out  PfaLi  i  ,i*EccesLoe  the  wicked 
bend their  bow ,  and make  ready  their  arrowes  within  the  quiuer, 
that  they  mayfecretlyjhoote  atthevpright  in  heart.  Which  meta- 
phor and  allegorie  Origen  fitly  thus  cxpounds:the  &»r(faith  he) 
is  their  tonguettht  arrowes  arc  their  intents  and  denices, or(as  Da- 
W expounds  it)  bitter  words,  and  the  quitter  is  their  heart :  Ve» 
tienatU  grauidafagittUy  full  of  poifoncd  (hafts.  They  draw  their 
arrowes  of  bitter  words  out  of  the  quiucr  of  their  heart  (for 
4  Mat.u.34.    d  out  of  the  abundance  of  their  heart  their  mouth  fpcaketh,and 
•  Mice.  15.18.  'thofe  things  which  proceed  out  of  the  mouth  come  from  the 
heart)  and  they  (hootc  them  out  with  their  tongue,which  they 
bend  vp  to  wound  their  brethren :  yea  they  aime  them  fo  cun- 
/  i.i »«.«».»•.  ningly,that  not  like  Jonathan  they  (hoot  at  thrice  three  arrowes 
g  zoftmMb.u  on  either  fide  and  mifle  the  marke*,but  hV&^Mene  lata  Colonel 
i*>wvwe       of  the  Armenian  archers,thcy  can/*/*  etpi*##,atoneloofe(hoot 
off  three  arrowes,  and  hit  three  men  at  once .  And  fo  long  as 
there  is  a  Caine  in  Adams  houfc,  a  Cham  in  Noes  family,  a  Da- 
than  in  Mofis  pollicic,  and  an  Abfitom  in  Dattids  houfc,  fo  long 
will  they  (hoote  out  their  arrowes,  eucn  bitter  words,rcathered 
withfwiftrcucngc,  and  headed  with  wildfire  of  contention. 
bL*c4fufrs<it.  For  as  God  (faith  hOrigen)  did  fct  his  bow  in  the  clouds  for  a 
n  figne  and  couenant  of  peace,  that  fuch  deluge  (hould  be  no 
n  more ,  but  fuch  (iormic  cempeft  (hould  hereafter  furceafc, 

Gen* 


Brotherly  Rtctncikntent.  4$ 

Gen.  9. 1  $.  1 6.  To  contrariwife  the  diuell  hath  fcthls  bow  in 
thefe  lclondes wit hotttwater, to fufcitatc and  (ti.rcvp  tempers,  ■ Iu*i*. 
to  trouble  fercnitie  and  calmeneflc  in  the  foule  ofothers,  to  dif-  " 
comfite  peace,  to  make  garboiles  and  warre,  to  raifc  vp  whirl-  " 
winds  and  (forms:  and  fuch  couds  are  caried  about  w;th  a  tern-  * 
pciT,  to  whom  the  blacke  darkcnefTe  is  referued  for  cuer,  I .  Pet.  " 
2.1 7. For  when  thou  fceft  one  paffienibiu  agitatum  ,  toiled  of 
contrarie  wind?,  and  caried  headlong  in  his  paflions ,  that  he 
roue  and  raue  with  histongue:Doubt  not'faith  that  Fathcr)but 
that  the  diuell  hath  bent  that  mans  tongfor  hi>  bow,  and  flioo- 
tethoutfor  his  arrowes  that  mans  bitter  words  to  hit  them 
which  are  true  of  heart.  And  their  virulent  arrowes  were  lefle 
poifbnousjifonelyiwy^cr^/asour^nglifh  readcth,^  fic-nunm  *  PfaLn.». 
as  the  70.  trar,fkce,*#  ohfcHralnna^  Aufttne  with  others  render 
it:if  onely  they  (hot  their  arrowes  at  the  darknes  of  the  Moonc 
and  eclipfc  of  the  Church  :  but  feeing  as  archers  fhootc  at  the 
white  in  a  but.fo  they  flioot  at  the*^  hire  raiment  of  the  Elders,  *  Ar<*-4-*- 
of*  whom  the  Lord  himfelfc  hath  faid:  They  fhallwalke  with  me  »riJe^4rtt.  * 
in  white,  for  they  are  vrorthte,  Apoc.  3.  4.  Seeing  they  (lioote  at  ~^cf.}-4« 
the  vcrtue  and  innocencie  of  their  brethren,  at  the  '  vpright  in 
heart,  at  the  "  vpright  in  conucrfation  ,  at  the' innocent  in 
foule,  (as  cDAuid  who  was  their  white  complained)  furely  *  "**•♦ 
as  the  bow  in  thefe  doudes  is  opposite  and  againlt  the  Sunne, 
fo  like  that  foolc  who  fhot  his  arrowes  againft  the  Sunne,  they 
dobutfrooicagainffthcfunncofrighteoulnciTe.  Such°archcrs  %  iun. « 
fhot  againft /*/*•/>£  as  at  a  white,  whoiv.c  they  meant  to  hit  and  *2u*JfiJ? 
itrike  dead.  The  archers  opened,  him^andfhot  Agunfl  htm^nd  ha-  mm*    I 
teth  him,  futh  old  I.iahf>,  Gen.  49  2:.  I  'hoft  archers  were  I 

*trM't  (H'a  »♦- 

brethren, faitl/  isfbmkh/uyC*en  hib  o\\  nc  brcthrcn^aithV./vr-  •* 
fo/fome,\\ho  confptfine  together tgiinA  him,accufed  him  with  fr  '.^ 

ioyntconfentto  their  1  ather,  grieucd  him,  fhot  again!!  him,  vn 
and  hated  him;  tir  >ii  opera  ?  they  fhot  .igainft 

W\mt>/jsphewuorL<:  and  they  hated  hum  Jaith  //*- 

jfo:  with  ioiurie  of  the  band,  blafphcmic  ofthc  tongue,  and  ma- 
lice of  the  heart.  But  bii  I  m  l  ,  and  the  armes  of  his 
hands  were (Irer.uhened t  y  the  >.  '  oby 
faith  his  faiher,irr/.  1  4. 

G  This 


■r-  i.Cor. 


it  tper.  crcit, 


5*  Brdtherly  Rec§ncikme*t . 

This  indeed  is  literally  vndcrftood  of  lofephs  brethren,  faith 
Lyra,  but  my  (ticallymuft  be  meant  of  other  infolcnc  yong  men, 
who  tcxc  with  their  tongues  any  who  is  not  like  to  themfelucs: 
youngmen  indeed  and  children  in  vnderftanding,  but  in  mali- 
,4*a*  tioufneflcofripeyearcsfas'the  A  poftle  counts  their  agc)whofc 
/Ocn.f.13.1^.  tongue  in  preaching  peace  and  glad  tidings,  is  like  thefraine- 
bow  without  an  arrow  and  choien  (haft:  the  bend  of  their  bow 
$  z**ch  &V3.    j^c  tnc  arcn  of  that,(as  *  one  obferues )  is  then  turned  from  vs, 

it  *atr  crest.  f,  ■       ■  ■  11  n  /*  1      1  1 

their  quiuer  is  then  emptic,  and  their  tongue  ftarts  ahde  like  a 
broken  bow:  but  like  the  children  of  Ephraim,  cary  ing  bowes 
in  the  day  of  battcll  and  contention:  Lo  then  they  bend  their  bow 
(faith  Damd)  and  make  readie  their  arrowes  within  the  quiuer, 
that  fecrctly  they  may  hit  them  which  are  vpright  in  heart,  to 
finite  the  bird  while  (lie  fingeth  of  peace;  and  like  that  fouler  in 
the  fable,  to  wound  the  Eagle  with  that  (haft  which  was  feathe- 
red with  her  ownc  quill.  T>attid  the  fwect  finger  of  Uracil,  vn- 
leflc  he  would  (lie  away  tothemountainesandbeat  reft,  could 
not  efcape  the  bolts  of  thefe  fooles,  but  when  like  the  Nigh- 
tingale he  fung  fwectly  of  peace,  then  they  bent  their  bow  and 
made  readie  their  arrowes  within  the  quiuer  to  fhoote  at  this 
ypright  in  heart:  Whenhe  fpaketo  them  of peace  ,  they  prepared 
thcmfelHesvntobattell>Pfal.iio. 7.  Ieremy  when  he  preached 
conuerfion,  and  prayed  for  their  rebellions,  thefe  bow-mrn  of 
2fc/Wbentvp  their  bow,  and  ("hot  out  their  arrowes,euen  bit- 
ter words:  Come  and  let  vs  imagine  fome  device  againfi  Ieremie^ 
come  and  let  vs  finite  him  with  the  tonpue,  and  Ut  vs  not  giue  heede 
to  any  of  his  words,  /er.  18.18.  Stephen  when  he  preached  peace 
to  the  rtif-  necked  Iewes,they  had  bent  and  drawnc  itfo  farre, 
that  they  brake  their  bow:  their  hearts  *  burftfor  «*£*  r,faith  'S. 
Lnke,  and  they  could  not  flioote  an  arrow  of  bitter  words :  but 
gnajhedat  him  with  their  teeth,  and  threw  bow,  quiuer  and  all 
at  this  bird,  they  rannevpon  him  ail  at  once.  Thus  the  bird  while 
(he  fingeth  of  peace,  is  fmittenby  thefe  archers,  which  then 
prepare  themieluesto  battcll. 

Sometime  the  holy  Ghoft  comparcth  them  to  dog$,fPfa/.i2 
1 6.  LManj  dogs  are  come  about  me,  faith  David.  Who  are  thefe 
•logs  faith  isfhftine,  but  they  quicaxmo  more  latrant^mhtlilii-f  fit 


»  At*?  Uvw 

IivdebtntHT. 
4  Att.7.5* 


».Iy«loggfS. 


Brit  htrtj  Rcc$ttcikw(*t.  1 5 

&  UtrMftt:\yho  had  nought  done  to  them,and  yet  barke  at  their 

brother?  Quid  fecit  cam  tranfiens  vtamfuam  ?  tamen  latrat:  \\  hat 

hurtdidhethedogge  which  did  but  go  on  his  way?  and  yet  he 

barkes  at  the  paflfenger?  It  may  fecme  indeed  an  vncouth  name 

for  them,  and  they  will  askc  me  as  did  Ha^ael,  2.  Kmg.%.  Am  I 

ddoggethat  I Jbould  do  thv  thing*  howbeit  feeing  with* Shimei  x  t.Umu. 

thcybarke  at  a  Dauid,  and  with  that  Cinickc  lharic  at  euery 

man,  they  may  be  tearmed  with  the  one  conuiciorum  cams ,  and 

with  the  other  be  ci\Ud  z  dead  dogge.  For  as  v.c7readeoffome^.7^.^    " 

mongers  in  Scythia,which  though  they  haue  mans  feature  be-  -£, 

acath,  yet  hzu'mgcanina  capita,  heads  like  dogs,  whofe  fpeech 

is  no  other  but  barking,  may  truly  be  tearmed  dogges.  So  we 

readc  in  the  Pfalmes,  that  although  'Dauub  reuilcrswerc  men 

in  fliape  that  could  ta!kc,7y^/.  59.7.  yet  he  faith  they  barked 

kkedogs,  verf.6.  And  thus  indeed,  they  grin  like  a  dogge  as  did 

*T>oeg  againft  Dautd.  Like  the  dogge  they  *  r  at  their  brc-  ^  Pf»i.5> 

thren  with  thatfnarler  in  the  *  Comcdie;  ^JSmSSmm^ 

V*hy  quibiu  ilium  lacerarem  midis?  *  Ttrtmt  ^a»\. 

Sublimem  medium  amperem>&  capiteprimum  m  t  err  am  ***  t*umi 
fiatuerem: 

Adolefcentiipfieriptrem oculor.  pofhxcpracipttem  darem% 

Caieros  ruerem,  agerem,  rapercm,  tundertm^  Cr  profter- 
nerem. 
Thus  they  who  dare  not  imbrue  their  hands,  (for  law  and  fta- 
tutc  binds  them)  yet  die  their  tongues(for  they  are  their  ownc, 
and  who  is  Lord  ouer  them)  in  the  bloud  of  their  brethren  .  I 
wifh  (tiat  as  thefc  dumbe  dogs  cannot  barke  againli  the  wolfc, 
Sfa. j  6.  fo  they  could  not  fnailc  at  the  (Ticepe  neither. 

Sometime  the  holy  Gholt  likeneth  them  to  the  raging  fea,  i  r.v  rhr  ra- 
(Ffa.^7.lQ.)ft>htch  cannot  rc/}yrr  ho  fe  waters  c*tfl  vp  mire  and dirt.  £rr*  lCA- 
Thevfhouldbeindecd^w^cticnacalmcas  naturally  is  the        h  ^^ 
fea.  but  when  angcr(as*/*fl4«///^ncrcth)fallcth  vpon  their  DfMf.5. 
minds, like  that  boiftcrous  wind  in  thehift  of  jWi/;  ,  it  caufeth  „ 
amightietempcfr,itr3ifcththcwaucb,andaltercth  the  whole  „ 
ftateofthcfc  men,the  eyes  they  \N3xcficrce,the  mouth  it  trcm-  „ 
bleth.the  tongue  it  taltcrcth  ,  the  teeth  they  gDlfll,  and  like 
due  fit  which  wrought  tod  was  troublous,  neither  could  be 
G   z  calmed 


52  Brotherly  Reconcilement. 

calmed  by  any  prayer  t xWlona*  was  caft  cut.  More  implacably 

in  this  raging  then  that,  that  if  lona*  were  caft  out  of  the  friippc 

to  the  mercie  ofrhefe  raging  wanes ,  to  the  mercy  of  their  ma- 

t  Ttiifftcdef.   lice:  If  one  withc  N*z.ian*en,\\ho  becaufe  at  Constantinople  he 

kijt.kb.i.:<i>-9-  jarx)Ured  more  aboundantly  then  they  zWtglorismftibfccjuutacjl 

c<*w#*W^,wasenuicdforhispaines,  and  vrged  by  proscriptions 

<c  togiueouerhis  place.  If  for  my  fake  (faith  he)  this  tempeft  is 

•<  vpon  you,  take  me  and  caft  me  into  the  fea,  fo  fhall  it  be  calmc 

cf  vnto  you. If  he  were  caft  out  into  the  fea;it  wold  not  ceafe  from 

her  raging,  but  her  waters  would  caft  vp  mire  and  d:rt ,  and 

i  lud.13.        thefe raaingrrauesoftbefia (the  dApoftle  there baptifeth  them 

with  that  name)  would  fill  fome  out  their  ownefbamc.  For  as  one 

vvaue  thrufts  away  his  fellow,  vrJ.aque  exfelhiur  vnda,  and  cafts 

his  mire  and  dirt  vpon  the  .next  t  fo  thefe  would  fpue  their  fome 

one  vpon  another, if  they  wanted  a  rocke  whereon  to  beatc  and 

difgorgc  it.  And  therefore  z^lHutarch\v\  his  booke'D^  capien* 

daeximmicisvttlitate^<\mfe\h  fuch  raging  waters  to  keep  ftill 

fome  enemies,  on  whom  they  may  diigorge  their  cholerkke 

affections,  left  for  want  of  other  veflels,  they  caft  vpon  their 

t  Ttutarrb.  de  friends:  So  politickly  wife  was  his counfel!,  who  like  e  Omnia* 

tsfkmL  ex  m-  ^ww  in  the  fedition  at  Chios,  aduifed  his  fellowes  of  the  ftion- 

7af.£trcUpr*  ger  part,  that  they  ftiould  not  cxpell  all  their  aduerfaries  of  the 

ttft.&UEh**.  0tncr faclion, altoqui periculum  feret, ne ommbm  amicis  fttblatis% 

vxrMft.ttb.i^  .   .    .   '         ' ■  rr  r     -cir   t  c         A"   ll    \ 

c*p  25.  cum  amicis  tpjis  extitura.  ejjent  controuerjta:  Jblie  I  renre  (iaitn  he) 

if  we  hauc  no  enemies  to  wreake  on,we  wrcake  one  vpon  ano- 
ther, and  fall  out  by  the  eares  among  our  fellies.  O  that  thefe 
raging  waues  would  remember  how  much  they  mire  them- 
felues,  while  they  calvp  their  dirt  vpon  another.  For  though 
the  fea  raging  in  a  tempeft  cafteth  vp  mire  and  dire, yet  here  is 
/  Dt*rMtr*  the  difference  (faith f  Plutarch)  Mare  tunc  purgatur ,  the  fea  is 
then  purged  of  her  froth;  which  \sfpuma  mans,  the  fome  and 
fcumme,  the  (piling  and  fpittle  of  the  lea:  but  the  heart  v\  hen  it 
raging  with  wrath  caOcth  hcrftomacke  of  dirrie  fpeeches  ,  cm 
dicentisprimum eonfpttrcantjLWXih  he,  Falfe  tefimonies  ,Jlwnders, 
rtuiling  and  backbitmg.theje  coming  out  of  the  hart  rrithtn  through 
the  mouthy  firft  defile  a  marj^  Markj* 2  3 .  and  fome  out  firft  their 
ewne  frume, /*&£,  1 3. 

Thus 


rrt»t. 


Brotherly  Reconcilement.  5  $ 

Thus  in  my  triple  defcription  ,  thefc  arekers bolt  out  their 
arrowes  at  their  brethrens  name  r  thus  the  tongue  ohhefe  dogs 
is  red  through  the  fame:  thus  thcie  raging  waues  fomc  out  their 
owne  fhame. 

Whole  profcription  that  I  may  inbricfeproclaime,  let  me  *  .d  cirprofai. 
fhew  thefe  rfrr^r/  Gods  arrow  ofvengeance,ftcmd  with  uadg-  Fo- 
ment, and  feathered  with  fwift  deflructiory.  Gcd/batt/udden/j 
Jhoote  at  them  wtth  a  fwift  arrow  (faith  David;  that  they /ball he 
wowadedJcPfal.6+  7  .Their  (word  (hall  go  through  their  owne 
heart,thcir  bow  fhall  be  broken.andthcir  arrowes  fhal  be  roo- 
ted out. 

Thefe  ^*j  that  caftvp  their  rancor,  and  rcmrne  to  the'rvo- 
mtte ,  that  barke  like  a  dog,  and  gnafh  their  teeth  at  their  bre- 
thren, (hall  be  without  the  ho?y  citie ,*sfpoc.  22. 1 5.  gw  here  is  no-  ^  Mar.  I.ia. 
thing  but  howling -and  gnafhrng  of  teeth. 

Thefc  ragir.a  w.iucs  that  cannot  rclf,as  they  haue  no  internal, 
nor  will  haueextemall,  ib  fhall  they  haue  no  etcrnall  peace 
and  reft:  hThereis  no  peace  to  the  wicked.fatth  my  God.  In  totting  l>  Bfii.17.tf, 
their  brethren  ,  they  do  but  throw  them  on  therocke  which  is 
higher  then  thcmfclues,  as l  Dawid  fpc3keth,and  beate  them- ,  P 
fcluesonthcrockcChrift  Iefus,  on  which  feeing  they  dam,  it 
will breakc them  in  p':cce<,yAf*th.ii.4i4. 

And  thou  innocent  Douc,  whofocuer  art  fmitten  with  thefe     o  | 
archers, that  Imaygiuc  thee  a  prcfcriptionagaintt  their  dca.Jv 
arro'.ves.Whenthcy  whet  their  tongue  like  a  fword,  to  flafli  in     (  c 
thy  prclcnce,  and  flice  thy  good  name ,  kecpe  thou  thy  mouth 
(like  Damd)  with  a  bridle,while  thefe  vngodry  are  in  thy  fight. 
Put  vp  thy  fword  into  hisfhcaih  ,  and  differ  them  thus  farrc. 
Their  tongue  is  indeed  zft.trpefword,  P/alme  57.4.  and  cutteth 
Iti^e  a  fbarpe  ra*j>r  ,  faith  'ArW  of  Doers  tongue ,  P/al.  52.2. 
Howbcit  it  fhall  but  cut  off  thvhairc  and  fuperfluous  excre- 
ments, faith k  zsfuflirte,  and  perchance  thy  ] excrement*  maltru,  yml$mm  „ 
the  excrements  and  fuperfluitie  of  maliciouincfle  .  'Doee  VI 
hut  Damdf  barber  to  top  off  his  cre(f  and  luxuriant  lockes/  1- 
whenhemeanttocut  histhroate  wi'hthis  razor. Yea  it  fhaued 
the  held  hfc»fe!fe,£V  te  ca!*um  faUnra  eft,  faith  that  Fathcr,and 
it  fliali  but  cut  thee  on  Caluary  with  thy  Chnlt. 

G  3  Or 


54  Brttberly  Ktctncikmtut. 

archeri  ^r  if  tnck  *rchers  bend  yp  their  bow,to  flioot  at  thec  far  orY 

iy  futfcringthf  in  thine  abfence  with  their  arrowes,  cucn  bitter  words :  Clype0 
patientit  f range  fagitt  as  contumelu ,  prabefcutum  confeientia  con- 
Z*Z*™*n  tragladium Ungu*,  is m  Bernards  aduicc :  for  this  take  the  com- 
plcte  armour  of  God  for  thine  armor  ofdcfence,takc  the  breft- 
platcofrighteoufneffeagainftthefword  of  their  tongue ;  the 
helmet  of  faluation,and  the  fliield  of  faith,  and  a  good  confer- 
ence ,  wherewith  you  may  quench  all  the  fiery  darts  of  thefe 
oHm.iJoTf*.  wickcd,as *Origen  well  applies  it.  Rciecft  the  reproches  ofo£. 
I'strm  *».*     fcrC(*  contumcTics>faith  ° Bernard,  by  defpifing them  conquer 
muUkintimtn.  the  rebukes  of  mockers,  by  dilTembling  them  contemne  the  er- 
v  rors  of  detractors ,  though  cueryonc  irritate  thee,  though  he 
» incite  thec,  though  he  exafperate,  though  he  infult,  though  he 
v  raile  and  rcuile^though  he  accufc  faIfly,though  he  prouokcthee 
»  to  ftrife,though  he  challenge  thec  to  quarrcll,  though  he  belck 
»  forth  fcoffing  and  taunts ,  though  he  iniury  and  wrong  thee, 
t  j  though  he  loade  thec  with  reproches ,  Tufle,  tu  face ,  tu  dijfi- 
muUy  tu  antemne,  tu  non  loquarU ,  Holde  thy  tongue ,  keepe 
f  Pfclmc  i9<*>  Jilence.jpeake  not, be  dumbe  with p  Dauid>  kfepe  thy  mouth  bridled 
while  thefe  vngodly  are  in  thy  fight  ,  ZJt  capifiro  frenetic  amentium 
hominumignorantiam,  that  with  thy  bit  and  bridle  thou  may t\ 
hold  themouthes  of  thefe  horfe  and  mule  f  which  haue  no  vn- 
dcrftanding)leatt  thy  fall  vpon  thee .  Away  then  with  Zophars 
/ctaliation,/<?£  1 1 .2*  Should  not  the  multitude  of  words  be  anfwe- 
redfjbouldmen  hold  their  peace  at  thy  lies?  and  when  thou  mockcH 
others  Jhould  none  make  thee  ajhamed?  No,no.Thy  Sauiour  char- 
gcth  thee  to  hold  thy  peace  at  their  lies ,  or  if  to  fpeake,  to  blefe 
^Se>n.*dS*f*.  them  that  curfe  thee,Math.}%^  A  graue^Philofopher.euen  he 
**•■*  can  tell  thce,that  though  thefe  archers  (hoot  out  their  arrowes, 

n  yet  a  wife  man  will  beare  contumelies ,  reproachfull  fpecches, 
n  ignominics,and  other  difgraces  as  the  clamour  and  (Lout  of  e- 
M  ncmies,and  will  en  jure  bittter  words  as  fhafts  fliot  at  randon, 
"  ruftling  without  wounding  about  thy  helmetand  head-peece ; 
99  yea  will  (toutly  fuftaine  iniurics,as  wounds/omc  in  the  armes, 
r  lomAtDAnide  ant^  *°n:c ^uc^e  m  m?  breaft,  without  defection.  x (^hryfofiome 
&s**i.  in  this  point giues  thee  a  Chriftian  refolution.-Some  body  hath 
i)  flaundrcd  thee,  or  railed  on  thine  offence :  this,  if  he  faid  truly, 

coned; 


Br$therlj  RecMcilcment.  5  5 

corre5;but  if  falfly,  deride  :  ifthouartconfciousandguiltic  » 
ofhisiinputations,repcnt:ifthouartnot,eonteroneit,Nay  nei-  >i 
thercontemne  nor  deride  it,  but  be  glad  and  reioyce  when 
men  cauflcfly  reuile  thee,  and  fay  all  manner  of  euill  aginft  thee 
faJfly ,  for  great  in  heauen  is  thy  reward  ,   (JMathew  j.  1  j. 

Or  if  theie  bawling  Shtmeis  fnarle  and  barkc  at  thy  good 
name,  contumelious  words  (faith  a f  Father)  muft  be  heard  asa.Dry. 
the  barking  ofcurres  which  are  not  regarded .  Thou  mufr  dia-  J^'^JJ***' 
logue  with  thy  felfc  m*  Seneca  his  So/t/oquto,  and  put  on  his  re-  iU>dtKtm*d 
folution.  Men  fpeake  euill  ofthce,but  euil  men.h  would  grieuc  /**"*"' 
me  if  Marcus  Catotf  wife  £f/iai,if  the  other  ^^jifcichcr  Set- 
fio  (hould  fpeake  (b  of  me. 

Now  to  be  difliked  of  euill  men,  is  to  be  praifed,  their  words  ,  Bv  %mK  m^ 
want  credit,  where  the  guiltie  condemne .  Men  fpeake  euill  of  kn*  then. 
thee :  it  would  grieue  me  if  they  did  this  from  iudgement ,  but  ># 
now  they  do  it  of  fpleene.  Men  fpeake  euill  of  thee,they  cannot  » 
fpeake  well  of  any  They  doit ,  not  that  Ideferueit,  but  that  i» 
which  is  their  cufrome  :  for  fomc  kind  of  dogs  haue  it  naturall,  »» 
that  not  fo  much  of  curltncffe  3s  of  cuflome  they  barke  at  paf-  >> 
fengers.  And  indeed  the  chiefe,  if  not  onely  way  to  make  them 

fiue  ouer,is  to  take  no  notice  of  their  barking,  nor  regard  their 
aying.  For  as  "Phme  obferueth  them,  who  w  earc  a  tongue  vn-  *  J*jM^  mUm 
dcr tUc'trfootc, JVon/atran*  canibuifhxt  they  are  not  barked  at f"  '*"  '     * 
by  dogs :  fo  the  beft  meanes  to  ftop  their  mouthes  alfo  ,  is  Lkh 
o  nam  fkb  pede  habere,  to  tread  their  tongue  vnderfoote,  or  not 
{imc  heed  to  all  words  that  men  fpeake ,  a  s  Salomon  a  d  u  i  fe  t  h ,  fec/tf. 
7.2 7. And  therfoie  wifely  did  that  *Father,who  contemning  all  *  **«*.[« .0. 
their  railings ,  faid,  /  vfe  mjfelfe  toward  the  fe,  at  tranellers  do  at     *Cf9'  &rt*r' 
kawUnrcurres.  For  it  is  not  conucnienr  (faith  ' Seneca)  to  heare    .  ,     , 
all  that  men  fay. Let  many  iniuries  and  rcproches  pafle  vs,moft 
whereofhc  recciucs  not  that  taketh  no  notice  ofthem.For who 
fo  isinqmfltiue  what  is  faid  of  him  in  priuate.hewhofearcheth 
out  malignant  fpceihes ,  though  fpokrn  infecret,  difqu'erth  . 

andvexeth  his  ownc  foule.  And  therefore  l(afar  did  wifely,  » Xww.M  ut  ^j 
when  hailing  in  that  ciuill  garboile  intercepted  a  packet  of  let-  lr*'ttf-i\- 
ters  written  to  Pompey  from  his  fauorites,  brake  them  not  open, 
but  burnt  them  immcdiatly .   And  though  he  could  moderate 

his 


56"  Brotherly  Reconcilement. 

his  wrath ,  and  in  fobrietic  be  angric  at  his  followers,  Matuit 
tamen  nonpojfe ,faith  mine  author,y  et  wold  he  not  know  a  caufe 
that  he  might  be  angrie.When  one  had  vnwares  hit  Cato  in  the 
bath ,  and  came  after  to  aske  him  forgiueneffe,  I  remember  noc 
(quoth  he)  that  I  was  (truck:  Melituytttauit  non  aanofcerc  cjuam 
zLilileap.il.    ignofecre  *  forth  the  fame  author.  It  was  not  without  myftcric 
*  Math.a7.       (as  fome  obferuc)  that  our  Sauiour  when  he  mould  be  bfpitted 
on,bufrettcd  and  reuiled,wold  be  blindfold  before,that  as  man 
#Aa.aj.         he  might  not  know  his  fmiter  and  reuiler ,  lealt  withccPW 
he  might  be  prouoked  to  reply,  as  after  he  did  when  he  beheld 
his  fmiter,  lobn  1 8.  LeiToning  vs  fit  may  bej  to  blindfold  the 
eyes  of  our  vndcrftanding  when  we  are  fmitten  with  the  toong, 
and  be  as  ftockes  and  images  at  reproch,which  though  they  be 
railed  on  and  reuiled  by  their  enemies  of  imagery yctbaue  cares 
and  beare  not, nofes  and fmell  not, hands  and  reuenge  not,  feet  and 
arc  not  fwiftto  fhed  blood ,  no  nor  fo  much  as  flow  to  wrath, 
neither  is  there  any  breath  in  their  mouth  to  reply,  Tfal.  1 1  y. 
Damdw&s  as  deafe  and  dumbe  at  reproch  as  any  ofthefe  were, 
Tfa.'fi.i  2, 1  ifThej  thatfeekjiftermy  lifi  lay  fnaresiand  they  that 
go  about  to  do  me  euilUtalke  tricked  things  all  day  long:  but  I  was  a* 
deafk  (forth  he)  andheardnot,  anda6  one  dumbe  which  doth  not  o- 
fen  his  mouth:  Irs  as  ataman  that  hearethnot^andm  whofc mouth 
arc  no  refroofis .  They  talked  wicked  things  of  him,  not  oncef 
but  all  day  long:  and  this  innocent  Doue  was  fo  wife  as  a  Ser- 
pent,that  he  (topped  his  eares,and  refufed  to  heare  the  voice  of 
thelchlafphcmous  inchauntcrs,charmed  they  neuer  fo  skilfully. 
For  both  he  was  dcafi  at  their  reproches,  and  as  one  that  heard 
not  the  talc-bearer ,  who  raifeth  contention  among  brethren, 
Prouer,6.i<}.  Teaching  vs  thereby,  that  not  onely  weourfelues 
bedeafeatreuilings,  but  alfo  neither  heare  it  from  the  tale- 
bearer, without  whomftrificeafeth)  as  without  wood  the  fire  is 
«  Prouei\i*.2«  quenched,  Proverb.  z6.zo.  And  indeed  feeing  a d Tale-bearer 
maketh  dmijlon  among  Trinces,  and  (as  the  Greeke  interpreter 
reades  it  J  /ict^a^i(n  <pjA$u£,diuides  friends  themfclucs,   we 
fhould  not  be  taiehearers,like  kans(as  Bion  called  them)which 
arecaricd  vpanddownebytheeares  whithcrfoeuer  their  in- 
former lufteth ,  nor  take  information  from  our  intelligencers 

and 


Brotherly  RcconciUmtnt.  y  7 

and  dhifh4ety  of  the  barking  of  thtfe  SktmeU  and  dcid  dogs: 
for  as  they  arc  forbid  to  wall^e  about  with  tales  Among  the  people, 
Leu  it.  1 9. 1 6.  fo  are  we  aduifed  by  wiicdomc,  Ecclef.i§.\  i.to 
Abhor  re  the  tale -bearer  and  double  to^wmed ',for fuck  haue  deflroyed 
many  that  were  At  peace  ;  And  wko  ft  hearkneth  vnto  ujhatl  neuer 
fad 'r eft \  and  neuer  dwell  quietly. Which  the  rather  w  e  fliould  do, 
becaufc  when  thus huckllcrlike  we  takeout  notice  at  fecond 
hand,  the  reporters  tongue  proues  oft  thzt/ecunda  hnwua  (  as 
feme  reade  it)  and  addcth  more  then  the  firft  did  relate .  And 
thcrforc  I  wifh  that  our  tale-bearers, who  neuer  rccciuc  a  voice 
which  they  do  not  refound/.vould  like  the  ecccho,that  true  tel-  c  cw  Mtum. 
tale,eithcr  carry  nothing  but  what  they  hc2td,extrem*ve  verba 
remutnnt,  or  extenuate  reproches  by  an  halfc  relation .  I  wifh 
thefe  pratlcrs  and  bufi-bodies  in  other  mens  macrers,which  like 
thofcf  women  in  Epbefa,bc\ng  idle ,  go  from  houfe  to  houfc  /  i.Tim.5  ij. 
fpeaking  things  which  arc  not  conucnient.would  follow  cJJ-fo- 
nica  Saint  tsfujlms  mothcr,who  fas  he  gconfcflcth)  was  fuch  a  f  L,h9.c*fiT, 
peace-maker  among  difagrcers,  that  when  Hie  heard  many  •** 
moft  bitter  things  fpokenof  the  one  partic  in  thcabfenceof  » 
the  other tmhtl alters  de  Altera proderetp* 'old  not  difclofe  a  word  » 
of  the  one  fide  to  the  other,but  that  w  hich  might  help  their  re-  »» 
concilement.But  we  (as  there  he  addcth)  not  oncly  carry  fpee-  »• 
chesofangric  men  to  their  enemies,  butadde  to  their  layings  * 
fome  rootc  of  bitterncflc,  which  puttcth  death  in  the  pot. » 
Whereas  we  ftiould  not  oncly  not  fxirrc  vp  mens  hatred  by  re- 
lation oftruth,  nor  augment  it  by  that  word,  which tl  wood 
incrcafeththcflamc,but(triuetoextinguifh  it  by  well  peaking. 
And  howfoeucr  thefe  informen,w  hich  like  fpies  are  fent  out  to 
rote  the  weaknclTc  of  the  land,  bring  vs  of  the  fruite  thereof  in 
their  mouthes :  yet  fliould  our  care  ,  which  tricth  words  as 
the  mouth  ta(lethmcate,bc  (lopped  at  their  report, withihat  of 
the  Apo(Tle,Touch  not  ta(t  not,handlenot :  or  if  \\c  giue  care, 
jrrjrwe  net  our  mind 1 9  all  words  that  men  ipeake  againlt  vs,  2 
itf.  .13. 

Wherefore  let  vs  not  (if  but  the  hemme  of  our  pood  name 
l)ctouclietl)!ookebackein  wrath, anda^keourinfom 
me  tettrst <)(ihoh2&  touched  nic  behind  mv  back?  lc  ait  lltncie 

H  be 


5 8  Brotherly  Reconcilement. 

benofeareofGod  before  our  cares,  Satan  open  cm  ;hroite? 

iEpHefy.ij.  as  fepulchers  to  fend  out  bchat  o-**pp  hoy'ov,  rotten  fpcech,and 
(linking  breath,which  is  afigne  of  inward  corruptiou,:i-id  chat 
our  inward  parts  are  very  wickednefle.Leaft  he  np  am  tongues 
with  deceit  to  mifconfterjlcatt  he  put  the  poifon  of  A  i  pes  v  nder 
our  lips  toreuilejleaft  he  fill  ourmoutbes  full  of  turfing  and  bi-t- 
terneiTe  to  reproch,and  make  our  feet  fwift  to  fhed  biood.And 
thus  taking  no  notice  by  our  owne  eares  or  others  tongues,  wc 
fhali  flop  the  mouthes  of thefe  barkers,and  be  flayed  our  felucs 
from  anfwering  a  foolc  to  his  folly,  and  barking  againc. 

aNotfl,r  A  fecond  prefcript  or  counterpoifon  againli  their  virulent 

aiHgthem.  tongues,  may  bcthis,ifwebcnottoo  fufpitious  of  their  baying 
at  vs. 

The  caufe  of  wrath  indeed  and  toong-warrc,  \s  opinio  iniurio 

mp'ix'*'^*  f  fei^  'lSc*ec*)  conceit  of  iniury,  when  too  credulous  we  apply 
mens  propositions  in  grolTe,  and  in  our  coufcieices  affume 
what  they  propofed  in gcnerallryea  eftfoones  from  very  iefture 

kJMxap.z}.±  and  laughing ,  ask  he  noteth,(fo  cenruring,a  phifiognomift  is  a 
fufpitious  confcicnce)  we  interpretcworfcthen  their  v.ordsin 
charitable  conduction  might  impoit. 

When  the  men  of  Syria  were  at  feud  with  the  Romaines, 
they  fent  them  but  there  foure  letters  by  an  Ha  aid,  S.P.^J^. 
which  in  too  much  fuipition  of  defiance  th;y  mifconrtrued,^ 
rispopulii  qui*  reffiet?  who  will  refiit  the  people  of  Syria  ?  A  nd 
anfwering  them  backe  with  the  fame  characters,  S.T.  Q^  7^. 
too  creduloufly  they  mif-expounded,  Senate  popwiw  que 
RomoLnm  ,  the  Senate  and  people  of  Rome.  Which  letters 
the  Romaines  after  that  conqueft  mgrauing  as  an  cmbleme 
of  triumph  in  the  forefront  of  their  Temple  for  all  to  reacie  , 
a  traueller  reading  them  without  vndertfanding  ,  and  af- 
kmg  what  they  meant;  one  of  the  citizens  expounded  them 
by  this  que  (Hon  ,  San  tie  Tetre  qu^re  rides}  Saint  Peter  why  do 
you  laugh  ?  And  anfwered  the  foohfh  quedion  backward  with 
as  wife  an  anfwer:  T^ideo  quia  Fapafum:!  latgh  becaufc  I  am  a 
Pope.  Thus  wittie  malice  in  the  Syrians  and  Romaines  from 
not  fignificancie  colle£reth  enmitie ,  charitie  in  either  (which 
thinkc;h  not  cuill)  might  haue  e%po\mdQd7Saptewpopu/ftj  qua- 


Brotherly Ecctncilcmtnt.  59 

ritfltfv,  Wife  men  fecl:c  ftrength  by  vnitie .  Thus  the  credu- 
lous ttraungcr  from  durknefle  of  letters  concciued  falfhood 
thereby.  Charitie(which  reioyceih  not  in  iniquiric ,  but  in  the 
truth) nrght  with*2W^  haue  interpreted  them  ,  Stulttupopulus 
qafirit  T^om/im }¥oo\\(l^  people  ieeke  toRome.  And  indeed,  as 
fores  and  vlcers  are  grieued  not  onely  at  a  light  touch,  but  cuen 
fuffttione  ef-  dubio  ttd.tu,  with  fufpition  and  fcarc  of  being  tou- 
ched :fo  (faith  x  Seneca)  anexuiceratc  mind  with  m:fconccitof  J£Jj*** 
touching,  is  often  agg.ieued  fofarre,that  euena  falutarion,an  ^ 
cpiftle,a  Jctter/i  fpcech,and  a  queftion  hath  prouoked  them  to 
enmtrie .  And  as  I  mall  letters  offend  bad  eyes ,  fo  leaft  words, 
faith  "  Tint  arch,  I  may  fay  a  Raca,  yea  an  //"and  an  and,  or  a  no  m  DuLdtfr* 
ofcontradittion,will  grieue  vncircumcifcd  eares.  Our  cares  are  "***• 
like  Mice  and  Kmmcts,at  w  hich  if  one  point  but  the  fingcr,aiid 
offer  but  to  touch  them ,  they  turne  their  mouthes  to  bite  vs: 
ImbccilLife  Udi  futant  ft  tanvuntr.r:  Silly  things  (faith  rhc)  they  n  Senec  hb.z.4* 
thinkethemfclueshurt  if  they  be  but  touched.  A  fault  taxed  by  lr*CJ?n- 
the  Apoltle  in  the  wicked  Gcntils ,  who  were  full  xoLKov$i<rU<t 
/?ow.T.^9.whichthe°Philofophcr  defines  7I  \-ni  -n  yn^ov  Jto  o^rt/i.uj^ta 
heL^.Cd.vtiv ta  dirAVTVLyio  take  al  things  in  the  euil  part,as our  En- 
ghlh  tranflatiow  el  rendreth  ir.With  which  Snifter  afrctfio  Pin- 
tarch  bitterly  brindcth  Herodotus  in  his  book,  entitled  <r'ifi  tm? 
Hfa/J7*  KA/.ovQiMcvy  of  Herodotus  taking  all  things  amiffc.And 
Ifeare  I  may  not  only  brand  with  /Y///.?rr/.;,butcondcmnc  with 
A*  v/,fornc  wicked  Gentiles,that  are  as  he  callcth  them  ful  of  his 
Paronomahaes,eecf  *xi4  and x*x/<*,-rop>tti'rf &  *$tifl*  ?0j; l£<  : 
*<?wiTHf  and  a<rvi>Q'ni< -fo  haue  they  their  minds  oppletc  cV  gor- 
ged With  this  humor  2\fn:Ft  fufpitioJJ omnia  adcontumehttn  ac- 

3  she  (peakcth  in  the  Comedic,  being  too  millrult  full  ?T«t*t~AJeif. 
and  fufpitious,  take  all  things  in  the  euill  part,  like n@dw the  qSimMSwm 
humanift,  J  > ,  whojthought  euery  '+**• 

word  was  fpoken  to  his  difgrace:  / 1  mpa- 

tiens  Jta  faciencUrum  cupt  hjftm  g  :o  bcare 

jrc  reproches.  1  he  Apoftle  cols  th\s/t((pirionesmA/4f,c-  r  iXm4+ 
irill  farmifc  ,  which  when  mens  tongues  like 

ficant  fund, im.igine  them 
-^kc  and  mcanc  whatfocttcrthcirg'nlticconhicncc  :• 
H  2  mcih 


6"o  Brotherly  Reconcilement. 

tncth  in  the  r  fan(ie,and  whifpcreth  in  the  eare.ftrange  warriers 
arc  their  jift^gbting  in  their  menbers,  which  when  the  trum- 
pet giues  an  vuccrtainc  found,  prepare  their  felucs  to  battcll. 
rub.i.dt  it*.  Wherefore  feeing  (zs'Seneca  truly  auouched)  crejulitie  brec- 
•***  dcth  fo  much  cuill ,  his  aduicc  is  hcauenly ,  fttjpttion  and  conie- 

"  tture,Thofe  iY>of*lciJfimairrit*menta,mc{\h\iz  incitements  of 
"  angcr,muit  as  roots  of  bitternefic  be  weeded  out  of  the  ground 
"  of  the  heart:  He  faluted  me  not  kindly,  he  brake  off  talkcab- 
"-  ruptly,hc  inuited  not  me  to  fuppcr,his  countenance  fcemed  a- 
M  uerfe,or  he  touched  me  darkly  in  his  allufion;thus  fufpition  nc- 
"  uer  wants  an  argument  of  enmiuc. S$mp/tcstate  vpw  eft  &  benig- 
,J  na  corum  tftirnmone ,  here  the  Doues  fimplicitie  is  better  then 
*?  ihe  Serpents  fubciltie.herc  to  be  fimplc  wit houtvnderftanding 
*  is  learned  ignorance:here  charitic  mult  ccnfurc,which  beleeuetb 
^  all  things  to  be  well  meant  ,  and  thinketh  not  eml/ofzn  cuill  in- 
"  tcnt:for  if  thou  truly  be  magnanimous ,  thou  wilt  ncuer  iudge 
»'  that  contumely  is  offered  thee:  thou  wilt  fay  of  thine  enemie, 
93  He  hath  not  hurtme,butoneJy  hadanVindto  harmemc.  And 
tLii.idt  it  a.  tn*s  *s  triIC  magnanimitie/aith  tSenecaJNonfentircfefercu§t4m9 
«*/•»!•  to  fay  vviiely  with  that  foole  in  the  23.  of  Proucrbs ,  They  hane 

ftrmken  me,but  Ivpoa  not  fake :  they  haue  beaten  me,  but  I  felt  it 
▼  viut.de  Ira  not:or  as* Diogenes  aniwered  his  informers  of  fome  that  derided 
"T'  hb  J  him>*  am  not  derided.  V Ve x  muft  beleeue  no  report,but  from 
vaxspM-fur*  our  cy€s  relation ,  feeing  our  eares  like  falfe  aduertifcrs  do  oft 
****'  mif-informe:  and  when  our  fufpition  proues  vaincjet  vs  chide? 

"our  credulitie :  fo  our  charitie  beheu'tng  all  things  well  meant, 
(hall  not  be  credulous  to  thinlee  tuilh  and  fo  enduring  all 
things  of  our  foes,  ftiall  not  be  prouoked  to  anger,  i.CVf 
rintb.13. 

Howbeitifthcir  barking  be  fo  clamorous,  as  if  thou  woldft 
3.Btfuffcring  not,thevery  (tones  in  the  wall  would  heare ;  and  fo  notorious, 
that  if  thou  didflnor,thebeame  in  the  houfe  would  reply :  the 
j  Diim.ccbib.  third  way  iihh'P/fttarch,  is  peaceably  to  bridle  thy  mouth,and 
quietly  compofe  thine  iflfetfions, when  thou  perceiucitfoming 
angerlikcthefa'iingricknefleto  fall  vpon  them.  Suffer  the  euill 
man  patiently  faith  Paul,  as  Chrift  and  his  fcruams  in  patience 
poffeffed  their  foulcs,  with  a meekefpirit,  when  their  enemies 

yteic 


Brotherly  KeconciUmertt.  61 

were  potTcfTed  with  an  euill  fpirit  ofwrath,  which  cryed  out  v- 
pon  them. x  Socrates  when  he  was  reuiled,  was  wont  to  flake  ^7Jtm  d,d- 
and  remit  his  voice,  and  fmiling  with  his  countenance,  mildly 
to  behold  them.  Anttgonu*  when  he  oucrhcard  his  owne  foul-  ■ 
diersrailcon  him  neare  his  tent  andpauilion:  Good  Lord  '> 
(quoth  he,)  will  yenotgetyc  further  offand  fpeake  againft  ys*  H 
*Cato  when  he  was  pleading, and  Lentul*s  had  caft  his  tiomack  J  J"7^V, 
and  vttered  his  mind  in  his  face,  onely  wiped  it  with  a  napkin: 
And  I  will  auouch  before  all  this  companie,Z^»/*//^( faith  he) 
that  they  are  decciued  who  deny  thee  to  hauc  a  mouth.  Shall  I 
fay  with  the*  Apoltlc:  Take,  my  brethren,  the  Prophets  ,  nay  *  itm.^.i*. 
if  we  take  but  thefc  heathen  for  an  example  oflong  patience, 
we  may  count  them  blcfledthat  indure.  O  remember  'Dautds  c lSimi# 
patience  oiShtmei  his  curfing:  Let  him  alone ,f or  the  Lord  hath 
lnddcn  him  curfe  Damd. 

But  fuch  Adders  poifon(faift  thou)  is  vndcr  their  Iippcs,thac 
as*ferpents  inflame  them  withhcatc,whom  they  bite  with  the  d  "P/mM  ma 
tongue:  fo' their  tongue  being  fct  on  hell  fire,  will  let  on  fire  ^  i2m^, 
the  courfe  of  nature:  and  thou  complainedft  with  l  David,  that fl  f-LJ?> 
though  long  thou  halt  bene  dumbe  and  keptfdence,  yet  it  is  now 
painc  and  gricfe  vino  thce,thy  heart  is  hotc  within  thee ,  and 
when  the  fire  kindled  thou  fpakelt  with  thy  tongue.  Indeed  the 
tongue  is  firc,and  an  vnruly  beaft  which  no  man  can  tame :  be- 
hold how  great  a  matter  this  little  fire  kindlcth:  Taruum  efi  & 
maenacuptt  (as l  3emard  fpcaketh  of  the  heart  as  little  a  mem-  g  T»m.\Mim. 
bcr)z/i^  advmtts  mdui  refeilionem  fufjicerepoffetyO'  tot  us  mundu*  tn    tmu4f-6* 
oi  nonfuffictt:  It  is  but  a  little  member,  and  yet  boaftcth  of  great 
things,  faith  lames  y  it  would  not  fcruc  a  crow  for  her  brcake- 
faft,  and  yet  is  it  no  lcfTc  then  a  world  of  iniquitie.  Therewith 
rightly  blefle  we  God,  and  therewith  vnrighteoufly  curie  we 
men.  It  is  grande  malum  aut  erande  bonum,  nonhabet  medium,  J  f**w*w  * 
foilh* /erome:  No  n)C2ncitbTOokcih, but  death  or  life  are  im  the    '    llf' 
power  of  the  tongue,  Trou.  I  8.H. 

And  therefore  when  Amafis  the  Egyptian  kingrcquefled 
^w#torefcriiethebcftand  worftpeece  of  the  faaificc  which 
he  (lue  Jmquam  fnflu/tt \  he  tooke  the  tongue  of  the  bead ,  faith 
'P/utarch:  as  the  icruanun  of./^iapologucs,being  comma n-  ,  htmrnt^h 

ft  j  ded 


6i  Brotherly  Reconcilement. 

ded  by  his  maifter  Xanthus  to  buy  the  belt  and  worft  fletTi  in  the 
(liamblcs,  lingua* folai  emit,  he  onely  bought  tongues  ,faith  the 
Author.  So  true  is  that  of  Salomon :  A  wholefome  tongue  is  as  * 
tree  of  life,  but  the  frowardneffe  thereof  is  like  the  breath  of  the 
wind,  ProuA  j.^Neuerthelefle  this  raw  peece  offlefh  which  of- 
fendeth  fo  many  queafie  ftomackes,  thou  mult  with  Chrifr  and 
his  members  digeft  through  the  heate  of  his  fpirit ,  and  thy 
warmth  of  loue  which  endureth  all  things,  I  e  Cor.i  3 .7.  We  muft 

$  M  Serenum  fmile  at  their  reproches,  faith k  Seneca ;  and l  as  we  fufFer  chil- 

Yc'af. 11.  dten  to  nick-name  and  mif-call  vs ,  yea  to  fpit  in  our  face ,  fo 
fliould  we  tolerate  all  reuilers,  though  they  fpit  their  poifon  in 
our  eares:or  as  ye  fufFer  fooles  and  ideots  to  ieaft  and  play  vpoti 
you,  fo  fhould  yefuffcr  thefe  fooles  gladly,  becaufethat  ye  are  wifey 

m  Ap.13.  2.C0r.ii.io,*forwhowillbeangrieatamadman?whow'ill 
take  in  euill  part  the  reproches  and  reuilings  of  a  man  in  his  fe- 
uer?  The  mind  and  afteclion  fhould  a  wife  man  (  faith  Seneca) 
carrie  toward  his  impatients  outrage,  which  Pbifitions  beare 
to  their  raging  patients,  wbofe  vnhoneft  parts,  ifnecd  be,they 
diidaine  not  to  handle,  whole  bafeft  parts  they  willingly  view, 
and  whofe  railing  and  rcuiling  they  patiently  endure.  Yea  a 

s  £/u4.  wife  man  (faith  °  he)  if  by  faire  words  he  cannot  pacifie  his  re- 
mlcviconmmeliatorem  tanquam  acrem  canem  obieBo  cibo  leniety 
will  like  our  Sauiour  giue  this  for  a  foppe  to  appeafe  his  wrath, 
and  giue  the  degge  a  loafe  to  (toppe  his  mouth ,  as  ts£neju  in 

irtrgiUtb.t.  the  °  fiction 

uEnu<L  CMellefoforatam  &  medicatamfrugibtis  ojfam 

Obycit.- • 

Did  ca(t  Cerberus  the  helhoundafwcet  morfell,thathe  might 
not  barke  againft  him;  Tor  they  will  go  to  and  fro  in  the  euemngy 
they  willg  rime  like  dogges,  and  go  about  th  e  citie9  they  -will  runne 
her  e. and  there  for  meate,  and  grudge  if  they  be  not  fattsfedfPfalm. 
*;g.  And  thus  ifeither  thou  take  no  notice  of  thefe  Doegs ,  of 
thefe  ShimeiSy  and  dead  dogs  thatieuile:  or  if  obferuing  their 
curri/hcuftometobarkeatallpaiTengers,  thou  be  net  credu- 
lous to fufpecl  they  baule  at  thee;  oriftoo  fufpitious,  thou  yet 
beare  ieproch,and  (triue  to  mitigate  their  woodneffe  ,  thou 
flvak  not  be  bitten  with  the  tongues  ofmad  doggesjor  if  bitten, 

yet 


Brotherly  Reconcilement.  6  J 

yet  flialt  thou  not  runne  mad  thy  felfc  to  bite  aga'me.  And  fee- 
ing as  there  is  theworme  p  Lytta  vnder  the  tongue  of  Tome  p  ?:*.b*/iM«. 
curtes,which  vnleffc  it  be  taken  offwill  make  them  runne  mad:  *' ;'",  "M* 
to  vnder  thetr  toun%  is  vngodlineffe  and  wrong,  (as  *D*W*fpca-  q  Fj^Uo.7. 
kcth)  which  vnlefte  i:  be  taken  out,vviIl  make  them  runne  mad, 
and  bite  euen  their  o»vne  domeltickes. Pray  with  Dautd'm  that 
place,  v:rf\  y.  that  he  who  is  curator  Ungu*,  the  healer  of  the 
tongue,  would  in  mcrcie  worme  them,  and  take  away  their 
Ljtta:Ta\e  awy  their 'Vngodlmeffe  and thou  /halt find none. 

Thirdly  sndlartlv,  though  thefe  raging  wauesofihefca  end  3  K**'ngfca. 
▼p  mire  and  dirt,  cuen  thole  fiuerockes  of  offence,  and  (tones 
to /tumble  at, (as  Saintr  AmfUm  czktncn^T^emhngyNicl^name,  ^^*.4f^I4' 
Swelling,  Re  He  Lv  ion  of  faults,  andpri/ue  detracitons:  though  the 
tongue  of  thefe  wels  without  water,  like  a f  fountaine  fend  out  /"lam.j.io.  u. 
fait  and  bitter  water, £  waters  ofMardb  and  Alenbato. ■  bitter-  '  ^xod  ' s  2J* 
nefle  and  contention, yet  let  thy  well  o\  lining  water  fend  out 
fweet  and  wholefomc  water  into  thefe  fahifh  waues,to  Kvcctcn 
their  bittemeflc,  and  no:  like  noifome  riuers,  which  to  purge 
out  their  rilthinelTc,  emptie  themfelues  into  the  fca,  and  rc-ple- 
iHbtOg  it  with  mi  re  and  dirr,make  it  more  rage,and  fome  out  it 
ownefhame.  Itw.as  diucllifh  counfellofx  Tlutarcb ,  that  he  *  / 
Hull  exceedingly  bcnefitebimfclfe,  who  emptying  and  po.v- 
ring  out  thefe  turbulent  affections  of  brawling,  fcolding,  rcui-  „ 
ling,  wreaking,  fretting, fuming,  and  chafing,  on  his  enemies,,, 
doth  fo  purge  hJmfclfe  of  thefe  bitter  waters,  and  making  his  ,, 
foes  as-  channels  and  gutters  to  conuey  them  away,  and  as  links  ,> 
to  rcceiue them,  and  dctme  them  away  frOm  hi*  friends,  aflbci-  ,> 
ates,  and  familiars.  Ifhenim  tn  immtcos  infumptt  praui 
mm  -<s  molcfii eruntumicu:  for  thefe  filthic  affections  (faith  bc)»j 
being cxhauft  and  fpent  vpon  our  foes,  will  be  leflc  noifome  to  5, 
our  friends.  He  gaue  better  aduice  before  ,ifhehad  not  forgo*  >, 
it:Thatitis  better  robcitow  our  bcit  affections  on  our  I 
ties:  for  being  accuitomed  to  do  right  to  them,  we  ilull  neuer  jj 
dcalcvniuft'y  with  our  triends.  No,no,(beIoued  Chr: 
itif  good  in  a  feauer,  (0  much  better  in  anger,  to  haue  a  it 
finooth,  and  tender  tongue- tor  the  tongue  ot  •guc-fuktmea,  >» 
ifitbc  diQcmpcrcd  wuh  heateanu  iunc,\vjthbiu<.kncs.  Cpw— 1 


6^  Britherly  Reancittment.  [" 

eft  malum  »^^«/2r,itisQiicIyancuillfignc,  and  notthc  caufc 

y  Ttut.AaUdt  of internall  inflammation, faith7  ~PlutArch:  but  the  tongue  of 

**•*  ttfefc         angric  and  raging  men  is  both  an  euill  figne  that  they  are  fet  on 

fire  ofhcll,  and  will  be  the  caufe  that  they  fhall  be  fct  in  fire  of 

hell.  Let  thefewaues  then  and  waters  of  contradiction  coole 

thy  tongue,  and  wafh  away  its  filth :  Audifti  conuitium ,  ventus 

eft:  irttus  es,flu£?ut  eft:  Thou  haft  heard  a  reproch,  it  is  a  wind; 

Fe£?7a/ckfr  t^ou  art  angr*c»tnat  *s  a  waue/aitb  zAuftine.Thc  wind  therfore 

Strm.i.tn/i/1.  (torming,  and  the  waue  toiling  cky  (hip  like  that  of  the  difci- 

"W^  plesyf^ir.8.isinieopardic  ofwracke,andrcadietomakefhip- 

M  wracke  of  faith  and  a  good  confcience.  And  why  fo?  faith  that 

*'  Father:  becaufc  Chriit  within  thee  is  afleepe ,  awake  him  vp 

^therefore,(tirrevp  his  gift  that  is  in  thee:  and  crie,  Mauler  faue, 

for  we  perifh.  Thefe  raging  waues  (hall  but  coolc  thy  concu- 

pifcence,  like  Iordan  wa(h  away  thy  lcprofie,and  heale  thy 

infirmities  like  the  poolcofBethefda:  with  Ifraell  thou  fhak 

fafcly  paflc  thorough  the  middeft  of  them,  and  the  wicked  with 

PharAo  fhall  be  drowned  in  thofc  waues,  thorough  which  they 

pcrfccute  and  purfue  thee. 

They  may  datTi  into  thy  boatc  and  fill  it  full,  that  thou  maieft 
be  like  to  perifli,  but  they  fhall  not  fwallow  vp  nor  deuoure 
thee:  for  thy  head  is  (till  aboue  thefe  waters,  and  though  the 
waues  ofthefea  rage  horribly,  yet  the  Lord  that  dwclleth  on 
high  is  mightier,  (i\i\\DAuid9P/Al.^.^.ycz  thine  ownc  head 
(hail  be  aboue  thefe  waues,fwell  they  neuer  fo  much :  as  Dautd 
didaffurchimrHefhallfctmcvpvponarocke,  and  now  (hall 
be  lift  vp  mine  head  aboue  mine  aduetfaries  round  about  me, 
m  NUrlc.4.4>«  p^  ?7  ^  Onely  like  thedifciples  'call on  him  who  being  a- 
lone  tnetmecx£Vw,canmorethenhe  commaund  the  winds 
and  waues  ofthefea, and  they  obey  him;  he  will  rebuke  the 
wind,  and  fay  to  thefe  raging  waues: 

Tjntant  vos  generis  tenuitfiduciA  Veftri? 
1mm  edum  terram^  meofine  nnmine  venti 
^Mifcere^  &  t  Ant  44  Audetis  t  oiler e  fluff  us? 
k  W*L  Peace  and  beftill,and  fo  will  there  be  a  great  calme:forhc*on- 

]yftilletkther4gingcfthefea>Avdthe  noife  of  his  rrAuef ,  And  the 
maduejfe  of  his  people.  Howfoeuer  it  be  thefe  waues  heare  not 

his 


Brotherly  Reconcilement.  6<$ 

his  voice,  nor  will  ceafe  from  their  raging:  yet  as  the  di  fciplcs 
in  their  fhippe  rowed  through  the  w  aue>  of  Genczareth  with  a 
conr.arie  wiod,c3/*rife6,  4S.I0  mufiwe  in  this  fhippe  fjile 
through  thefe  raging  waueswith  that  contrary  breath,  1 .  /Vr.  5 
9.  Not  rendnnv  rebuke  for  rebuhe,  but  ccntratim  ejfleffe,  Chr.it 
the  Pilot  and  maiilerofthefhippc.hath  charged  all  pafiengers 
bound  for  heauen,  to  faile  with  this  contrane  wind:  i/ejfe  them 
that  curfejou%  and  pray  for  them  that  hurt  you  and  ptrfecute  you, 
Lul^.  6.  2$.Ft  quam  tdjancle  praceptt  s  tarn  tntegreferuautt,  faith 
ac  Writer:  His  word  and  his  worke  like  mcrcic  and  truth  met  c  Stbtum.^. 
together;  his  precept  and  his  practifchke  righteoufhclTc  and  «***♦*• 
peace  kifTed  each  other.  For  when  the  Icwes  crycci d  Crucifgc>  d  1 
hecryed0  hmfce.O  wondcr,/ 'faith' ^Bernard) IucUt c/.imant,cru-  J  \ 
cifuse^lleconclamatytgnofce:  6  charitas  fattens  fed   \  ***f-** 

The  Icwes  cry,  crucifie  him,  and  he  outcries,  Father  pardon  W-Di,m% 
them:  6  patient  and  companionate  loue  .'  Bcirg  beaten  with 
rods,  crowned  with  thoines.  pierced  with  nailcs,  naylcd  to  the 
croiTc)rHl"dwithreproches,vnminlifulI  of  all  his  gricfes ,  he 
prayech  for  his  perfecutors.  This  Lambe  of  God  as  a  fhcepe  was 
dumbe  before  his  fhcarer,  coram  tondentem  ?yca  coram  occtde,i- 
te  obmutuit ,  not  oncly  before  his  ("hearer,  but  euen  before  his 
flayer  and  butcher  was  he  dumbe,  faith  *  Bernard.  When  he  4  HmiLxM 
was  thus  vihfied  and reutled,  he reuiled not  againe:  when  he  thus  >Ji4" 
'  fuffered he  threatened not ,  but  committed  it  to  Ltm  ti.t  tuiaeth 
oufly,ii\\X\  his  Apoitic,  1. 7Vr.2. 23. And  fee  what  he  com- 
mitted to  that  righteous  hu\gc:  Father  forgtue  thtm,  for  i 

,.ot  what  they  do.  OloucofGod  palling  all  vndciHanding/ 
He  no  v  hung  vpon  the  erode  compjjfcd  with  hismortall  ene- 
mies, dcltitute  of  his  ownc  friends  1  idl  taunts,Ioaded 
with  obloquies:  now  rcadic  to giuc  vp  die  lalt  gafpe,  and  yet 
asvnmindfullofhimfelfc  andmindfullc:  ic  priyeth 
for  them:  he  complained  he  was  foi  Father,  and  he 
Ices  not  his  enemies:  he  was crucified  by  them,  and  he  m- 
trcatcth  his  Father  for  them:  he  law  their  trcafon,  and  he  excu- 
fed  it  by  their  ignorance:  he  felt  their  deadly  hate,  and  he  (bed 
tor  their  pardon.  O  loue.'  llrong as  death .  d  hcatc  ot LoUe/c rucll 
as  the  izrauc,  which  ncucr  had  enough  of  tortures,  which  ncucr 

I  laid 


66  Brotherly  Reconcilement. 

faid  Ho,  butftillcryedjGioejgiue.The  bloud  indeed  of  Chrift 
h  Lib.ii.mor*i.  (fa'lth  »>  Gregorie)  is  well  faid  by  the'  Apoftlc  to  fpeake  better 
rHcb.'ix.24     things  then  that  of  Abel:  for  the  bloud  ofe^Wkcalled  for  ven- 
i  Gcn.4.10.      geance,  but  the  bloud  of  Icfus  for  forgiuencfle  :  Father  forgiue 
them.  Here  is  an  example  for  thee  thou  tofled  with  waues:  Ex- 
emplumfume  vnicum  atcjuc  omnium  praftAntiJJimum :  Take  the 
moft  excellent  and  onely  example,  which  if  a  man  rightly  ob- 
l  Lvffyrsti?  f^rue  fa\ihlS*bellicus,  he  may  become  far  more  like  God  him- 
;"';        ,         lelfe  then  a  man:  Hefball  be  perfetl  as  his  heauenly  Father  is  per- 
i.Pt?L£u fi&i  Mat.  5.48.  He  hath  left  vs  an  example  ,*  a  ccpie  to  write 
our  alphabet  and  Chi ifts- erode  rowes  after,  that  we  fbould fol- 
low his  fteps,r>>henwe  are  rentled,  nottoreuileagaine.  For  how 
fmall  are  our  fufFcrings  of  rebuke  in  comparifon  of  his  paffions 
r»  Lib  dew    of reproch>faithmex^/?^rHe  willingly  fuftained  reuilings,de- 
pti.-vit.&virt.  rifions,  contumelies,  buffets,  fpittings,fcourges ,  thornes,  yea 
9'  the  ignominious  crolTe:  and  we  mifcrable  wretches  to  our  con- 

„  fuiion  and  (hame  of  face,  are  wearied  and  faint  with  one  word, 
„  we  are  with  one  word  of reproch  caft  downe  and  deiedte  d.See- 
ing  then  that  \i\s  name  was  like  oyntment  of  loue  powred  cut, 
Cd»f.  1.2.  which  blafphcmies,  reptoches  and  reuilings  thofe 
dead  flies  could  not  caufeto  ftinke,  nor  putrifie  the  oyntment 
r     ,  M      of  this  Apothecarie,  as  a  Bernardout  of  *  Salomon  alludeth  :  let 
at.  vsrunnc  in  the  Jauour  or  this  oyntment  powred  out  on  our 

9  Ecclcf-101*  head,  and  running  downe  to  the  skirts  of  his  clothing,  and  low-  * 
eft  members  of  his  bodie.  Let  vs  be  followers  of  God  as  deare 
children,  and  walke  in  loue,euen  as  Chrift  hath  loued  vs,  who 
when  he  was  reuiled,  reuiled  not  againe. 

Thou  wilt  fay  perhaps,  How  can  I  do  this,  which  the  Lord 
f  Serm,  170.  de  could  do?  But  marke  ( faith r  Auftme)  who  did  it,  euen  thy  Sa- 
tmf%  uiour  as  he  was  man;  and  remember  where  he  performed  it,  e- 

ucn  vpon  the  crofTe,in  midft  of  all  his  torments  and  reproches,, 
where  he  (hewed  himfelfe  like  a  citie  on  an  hill  for  al  to  behold 
as  an  example  of  humilitie,  in  blclfing  their  blafphemers.  He 
could  haue  prayed  for  them  in  filence,y^/#  non  haberes  exem- 
plumy  but  thou  then  fhouldft  not  haue  had  an  example.  Neucr- 
thclcrTeifthoucanftnotlearneof  thy  Lord  who  was  humble 
and  meekest  imitate  Stephen  thy  fellow-fcruant,  who  faith 

to 


Brotherly  Rcconciltmwt.  67 

thee  in  Patties  words:  Be  ye  followers  cfme^lam  of  Qhriff. 
whom  when  thefhf-necked  Icwes  *  Itoned  trtplut  UpuUttone,  f  * 
with  a  triple  (toning:  n  nh  It onic*  hearts  rebtc.h  burft  for  tngen  T  Vcr(-54- 
withftonie  mouthes^huh ' '  gnajhedtt  htm  wi  h  :hcirteeth:2nd  y  ^. 
wiihljIo?ue  hands  which  rained fhowersofftonesvpon  him,  as  L  **• 
uiufltm  fpcaketh;  yet  he  *  prayed  tor  them,  Lord  lay  not  this  fin 
to  thetr  charge.  Say,  fee  how  he  prayed  far  thefe  his  reui 
faith k  Aufttne.YlhccL  he  prayed  forhankiic  he  *  flood  on  his>  Strm.fufr^ 
fect,becau!c  the iuli  w  hen  he  praveth  for  himiclf  is  eafi'y  heard:  "'Aa 
but  when  he  prayed  for  his  enemies, h  j  kneeled  downe,tofhew  caaparcdwitli 
that  he  prayed  with  all  earndmefle  and  intention  offpirit:  yea,  6v' 
whereas  tor  himfelfchedid  but  call  on  God,  faying:  Lordlefiu 
receive  my [qhIc.  for  them  'U?*zt  he  cryed  out,  and  that  with  a 
loude  voice,with  all  vehemencie  and  contention  ofvoicc: Lord 
lay  not  this  finnc  to  their  charge,  and  when  he  had  fpent  the 
laft  breath  for  them  to  his  God,  when  he  had  thus  fpoken  ,  he 
flcpt.  Whole  name  Stephana,  as  itlignihethacrownc,  (ocoro- 
nam accepit  fnojibt  nomine  import  amy  iaith  Aufime ,  he  hath  got- 
ten  that  \i^3Li'Of<f,/o^(i  the  incorruptible  crownc  of  gloric  lu-  <*  1 
table  to  his  name. 

As  failed  the  maifter  and  Pilot  Chriftleius  with  his  fcruant 
and  full  Martyr  Stephen^o  rowed  the  A  pottles,  mariners  of 
this  fluppe  with  a  contraric  wind ,  with  a  contraric  breath,  t  . 
fir .  ]  JVe  are  remlcd>  and  n  e  bleffc,  yve  are  lla/phemed  and  c 
(poken  of ]  and  we vfe  gentle words.  And  the  mailtcrhath  charged 
all  paflcngcrs  for  hcauen,  like  'Panics  c  mariners  to  keepe  a  ■ 
(traig'tcourfe  though  the  winds  becontrarie:  Blejfttbcm  that 

yoit>  ar.dpray  for  them  th.tt  remU  \ouy  and  J  Ay  a.'i  manner  of 
/wr.r.'j.f.  Pray  for  thv  molt  virulent  rcu-lcr, 
to  morrow  ofablafphcmcr,  he  may  become  a  blcfler,  andthou  f  fot»a£i« 

:  notwb.it  a duywiy  brtn  r  forth.  He  that  is  now  thine  ene- 
my in  {laundering, railing  and  reuihr.g  thce,may  to  morrow  be 
coiuiertcd  to 'cpentancc,  faith  mdthv  fellow  Citi-  ,  hmmU. 

y.cninheauenly  leruialcm,  and  pcrhtpfl  greater  therein  then 
thv  lclfe.  Sm  &m/greaccftfbe,fbt  it  was  too  little  for 

him  to  (lone  him  with  hisownc  hands  alone,  tmmmm  man 
.  .:W,faiththati ;athcr,hc  Boned  him  with  all  their  hands 
I  z  that 


6$  Brotherly  Reconcilement. 

9i  that  threw  (tones,  in  keeping  their  clothes  that  better  they 
*j  might  throw:  and  yet  behold,  with  that  contrarie  breath,  with 
that  one  prayer  of  Stephen,  was  he  of  a  foe  made  a  friend  ,  of 
Saul*  Paul,  of  a  pcrfecutor  a  preacher,  of  an  impoftor  a  paltor, 
adoc9.orofafeducer,  of  a  pirate  a  prelate  ,  of  a  blnfphemer  a 
blerfcr,  of  a  theefe  a  fhepheard  ,  and  of  awolfe  a  (heepe  of 
*  M<L  Chiifts fold:  therefore  faith h  that  excellent  Father:  Non  homo, 

Jedpeccator te  tnfecjuitur^  roaapro homine vt extinguat  Dens pec- 
cat orem,  cum  enim  mortutufueritpeccator,  ttbt  homo  non  aducrfa- 
bitur:  not  the  man  but  the  firmer  doth  purfue  thee,  pray  for  the 
man,  that  God  may  take  away  the  finner;  for  when  the  finncr  is 
\\*  dead,  the  man  fhall  not  impugne  thee.  Thy 'brother  rageth, 

impute  it  to  his  fickneiTe,  ajcribe  febri  nonfratn,  afcribe  it  to 
thefeuer,and  not  to  thy  brother,  dabtfj7  prudenter  infirmitati 
culpam,fratri  venUm:  arid  thou  malt  wilcly  lay  the  fault  on  his 
infirmitie,  and  giue  pardon  to  thy  brother,  feeing  it  is  enely  the 
^.Augufltrati.  feaner  oj chis Joule ,th*t  thus  hateth  thee,  iaith  ka  Father.  Away 
i.ifiE^jt.nAn.  t|ien  ^ithyour^^^^^ai^  rebuke  for  rebuke.  It  was  the 
/  Tere«t.  *A*i.  wicked  reiblution  of  that  requiter  in  the  \  Comedie, 
sAtt.sfttn.*.  Si  mthi  per  git  qua  non  vult  dicer e,  ea  qua  non  vult,<zudiet. 

If  he  begin,  I  will  declare  his  deedes  which  he  doth,  pracling 

m  3,  ioh.io.    again{^  vs  wjtn  malitious  words,  as  the  m  Apofile  fpake  ofDto- 

trephes  in  a  better  requitall.lt  is  that  refolute  retaliation  ofna- 

n  HornAUi.    turall  men, "  07rToiov fyhirneSa.  %toi  W/oi/xJ  iTeucovfens,  Thou 

(halt  heare  againe  fuch  words  as  thou  fpeakeihmen  fo  farre  paft 

« ibid.  fhame,that  as  ts£ne<u  told  brawling0  Achilles,  we  may  heare 

themfcoldinthe  earesof  all,  <£Ve  yvvcuKcy,  eucn  like  women 

that  fcold  jc/i<rm>  U  iyyaj  \*<rtii>  as  they  go  in  the  open  ftreetc. 

Thus  are  our  hearts,  not  foft  to  brcake  the  force  of  reproch 

which  is  obiecled,  but  hard  and  ftonie,  to  fend  backe  and  re- 

/  Tfafip'  l*'  found  the  cccho  of  rebuke :  like  p  £pamwondas,  w  ho  hearing 

en  pr*ce}t.     ^//^^^ypbjaidthe  Thebans  with  Oedtptu  his  parricide, 

who  killed  his  father,  and  the  Grecians  with  the  murder  of  6>- 

refles  who  flue  his  mother,  rendred  this  rebuke  for  rebuke :  Vos 

q  Macrob.      vcro  ipfos  a  nobis  eietlos  rectpiftx, Rut  ye  rcceiued  them  when  we 

"yoUter.fmhr,  ^or  tms  &d  exile  them.  Or  like  q  Thocion,  on  whomc  T>emades 

^.i4<^.2.     crying  out,  The  Athenians  will  kill  thee  when  they  begin  to  be 

mad. 


Brotherly  Reconcilement.  69 

mad:  But  they  will  kill  thee  (replied  Pbccicn)  when  they  begin 
to  be  wife.  Not  much  vnlike  that  great  g-rd  ot  Cre.fliis  the  Ora- 
tor,  whom  when  Domitim  taunted  with  weeping  for  the  death 
of  a  Lamprey  which  he  fed  in  a  pond :  But  thou  (replied  fi*fl 
fw)  fhedlt  not  a  tearc  at  the  buriall  of  thy  three  w  iucb  .  VV  hich 
quipping  and  taunting  fpeech,  as  it  is buuhciome  ofwit,fe  is 
fuch  iciting  iultly  cent  tired  by  the  holy  Ghoftfor  foolifh  tal- 
kingj^^.fSeeingitJsthattritTf^As^cf,^.^^^  as  it  were  a 
ftinking  breath,which  as  Phifitions  oblcrue,is  a  figne  of  in  ward 
putrifaCtion:  and  when  our  throates  are  thus  open  fepu)cher% 
Tfalmc  5-o.to  belch  out  fuch  vnfauory  breath.it  is  an  argtment 
that  like  graues  we  are  full  of  dead  mens  bones  w'rthi  n ,  and  all 
filthinefle,  and  our  inward  parts  are  very  wickedncfl'e. 

LafMy  to  conclude  this  point,  as  we  tr  lift  not  renter  rebuke 
for  rebuke;  fo  neither  blafpheinie  for  blajpheitrie,  nor  curie  for 
curie,  buE  blcrTcthem  that  curie  vs .  1  know  indeed  tD*kid*ii* 
fhedeuiHvnto  his  enemies,  and  prayed  for  their  rume,  rP[A!me 
69.  And  when  ^////flatterers  likemifcreants  combined  their 
tongues  to  accufe  him  with  one  voice  to  the  King  y  he  didim- 
pr^cate  and  wifh  euil  to  thofe  foes,/y*uoo.Hc  praye:h  agamft 
their  pcrfon,verf.c\7.  S.  Set  thou  an  vngodlv  man  to  be  ruler  o- 
ucr  him, and  let  Satan  (tand  at  his  right  hand:  when  fentence  is 
giuen  vpon  him  ,  let  htm  be  condemned  ,  and  let  his  prayer  be 
turned  into  hnne  :  let  his  dayes  be  tew,  and  let  another  take  his 
office .  He  bent  hi*?  tongue  like  a  bow ,  and  fhot  out  his  bitter 
words  againft  their  family,  Ver.o.  10. Let  his  children  be  father- 
lefle, and  his  wife  a  widow :  let  his  children  be  vagabonds ,  and 
beg  their  bread, let  their,  feeke  it  alfooirrofdefolate  places.  He 
curlcth  thcirextcmallgoods  and  riches. verf.i  1.1  2.1 :.  Let  the 
extortioner  confumc  all  that  he]jath,and  let  the  (tranger  ipoile 
his  labour.  Let  there  be  no  man  to  pitic  him.  nor  to  banc  com- 
panion on  his  fathcrlcflc  children.  Let  his  poftcritieb?  drlfroi- 
ed,  and  in  the  next  generation  let  his  name  bccleane  put  out. 
Yea  he  curfeth  their  foule  vnto  death  ,  rmd  pravcth  tor  their 
damnation.  Vcrf.  14.1  j.  Let  the  wukednelk-oUm  fathers  be 
had  in  remembrance  with  tll€  Lord  and  ler  not  tin  ("nine  or  his 
mother  be  done  aw  ny  .  Let  them  ilwty  he  before  the  Lord, 
that  he  may  roote  out  the  memorial  of  them  from  offthc  earth. 

1 3  Behold 


rjo  Brotherly  Reconcilement, 

Behold  here  indeed  as  many  imprecations  of  Z)**/W  againlthis 
enemies,  as  euer  falltMAchus  the  virulent  Poet  (pent  execrati- 
ons on  his  mortal  toe  esfpa/faniw  t*nd  as  Utter  curlings  as  Quid 
euerfpent  on  h:s  enuiousfoe ,  whom  in  imitation  of  him  he  ti- 
tled/£/*  :  yea  as  that  banner  ended  his  imprecatory  inue&iuc 
with  this  luminary  execration, 

H.nc  ttbiyCjUA  precibiM  mslus  mea  denouctjra 

Eueniant \aut  his  non  lemora  malu, 

fo  concluded here  cDamd  his  with  not  vnlikc  imprccation,verf. 

20.  Let  it  thus  happen  from  the  Lord  vnto  mine  enemies,  and 

to  thofc  that  fpeake  againft  my  foule.Which  pra£tife  oiDauid, 

though  it  may  fcemc  atfirft  to  giue  allowance  and  warrant  to 

word sofbittcrnelTe^  in  curling  our  blafphemers,  yet  if  with  a 

lingle  eye  we  more  nearely  looke  into  it,  wc  fhall  find  that  this 

imprecation  was  non  optantis  voto  fedfyirim  pr<zmdentu,z&  Saint 

SwwwT*  l£Aufiine  refolues  it,not  fo  much  from  a  defire  and  wifti  of  their 

4».  rume,  as  from  the  fpirit  offorefeeing  what  would  befall  them. 

As  our  Sauiour,  when  vpbraiding  the  vnthankfiill  cities  in  the 

1  i.otMatheyp,  he  anathematized  the  inhabitants  of  £or<az,m, 

Bethfiida  and  fapernmm,  Non  mmleuolentia  opt  abut  ifeddiuini- 

tate cernebat ,  did  not  as  men  from  malice  wifh  it,  but  as  God 

forefee  it. 

f  rakmjttTf*.      ^or  -E>^'^(as  a  graue r- writer  noteth)  was  not  herein  caried 

^•*3  with  a  turbulent  pafTion  of  choler  to  powre  out  his  bile ,  fas 

3>  molt  men  wronged  by  their  enemies  intemperatly  giue  their 

y>  tongue  the  raines)  but  the  fpirit  of  God  did  diclate  thefe  im- 

3'  precations  to  his  Prophet,  in  veifedome  to  difcerne  thefe  repro- 

»  bates  from  curable  ^fjeeuers,  and  in  vprightnejfe  to  refpeCt 

»  Gods  glory  rather  then  his  owae  priuate  reuenge  in  confufion 

a  or  his  cncmies,and  in  moderation  to  execrate  his  and  Gods  cne- 

3>  mies  without  turbulent  pafllons  of  hatred,  malice  and  maleuo- 

»»  lencc:which  three,ifhke  him  we  could  obkxue/Probe  etimimt- 

J3  taremur,vjc  might  lawfully  do  as  he  did.  But  feeing  our  vnder- 

1  i.Corimlvii  landing  is  not  lb  mollified  ,  that  we  haue  rhat  'giftofdifcer- 

ning  fpirits,  but  the  Lord  oneiy  knoweth  who  are  his,and  who 

arc  reprobates:  nor  our  wils  fo  rectified,  but  that  vnderz.eale 

for  Gods  glory  we  reuege  our  own  wrongsrnor  our  afre6ti5s  fo 

fober 


Brotherly  Reconcilement.  71 

fober  from  difturbance,  that  we  arc  angry  and  fill  not :  "Nonefi  T  Mufi.txfUn. 
hoc  cmuu  vfurpandum  Chrtfliano  c*  in  exemplum  trakendum,  mTfaLiof. 
this  praftifeoPDrfW  is  no  pretence  for  our  curiv  gs  ,  nor  his 
example  to  be  vfurped  of  any  Chri(tian,as  xBalat  of  Rome  doth  x  v-mfcj  «*• 
in  hirinc  his  Baalams  of  Saint  francs  order  daily  to  pronounce  t'c* x""  J*  "* 
this  fpalmein  execration  agamlt  thole  whom  they  hate,  and  to  kmem 
curie  Ifrael.  whom  the  Loid  would  hauc  to  be  blcflcd  .  If  any  cun" 

r  r  not  <jm  hue  pfaU 

for  farther  fatisfaction  require  a  larger  diicouric  ofthclc  imprc*  m*-, 
cations,  I  refcrre  him  to  'JMartin  i/^wxdifputationof  prayer,  2*JJJJ2££ 
in  his  explanations  on  the  fiftPfalme,  and  to  Mcllenu  hisLc-  mtMaOv.prs' 
dure  on  the  feuenthverfe  of  the  ^.Plalme,  where  this  at  large  Jf " 
is  dilcourfed.  I  conclude  tnis  point  with  Adufculm  in  the  place 
before  cited.  It  is  a  cornmon  preicrpt  to  all,  which  Chrift  the 
King  of  heaucn  hath  commaunded,  Math.  ^.'Bleffethem  that 
curfe  you,  and  fray  for  them  that  perfecuteyou.  His  EmbaiTadors, 
the  Apoftle  of  the  Gentiles  from  rnsmaiftcrs  mouth  hath  en- 
joy ncd  \tfiom.  1  2. 1  q.Bleffe  them  that  perfectite you, ulcflc  (I fay) 
and  curfe  not.  The  Apoltleofthc  Iewes,  hath  from  h  s  Lordgi- 
uen  this  charge,  1  .7**/ .3.9.  Render  not  rebuhnfar  rebuke, but  con- 
trartmfe  blejj'e.By  which  iniun&ionof'both,al,both  Iewes  and 
Gentiles  mud  blefle  for  curfing,and  pray  for  their  reuilers:  and 
what  elfefhould  they  pray  for  them  (iaith*  Gregory),  but  that  yUb.^iuUg^ 
of  Saint  Patt/,  that  God  may  giue  them  repentance  to  know  ' 
the  truth, and  come  to  amendment  oflifc,out  of  the  fnare  of  the  ^*   '  ""'*** 
diucll,  of  whom  they  are  taken  at  his  plcafurc  to  do  his  will. 
And  let  both  the  offender  confeflc,  and  the  offended  forgiue, 
and  tcftific  his  reconcilement  by  words  of  friendfhip  and  louc 
to  his  enemy,  though  he  continue  yet  in  his  vnrighteoufnefle 
ofrcuihng.  So  much  be  fpoken  of  this  firit,  namely,  verbal re- 
concilementy  Be  reconlilcdm  rrord. 

But  here(beloucd  brethren  J  we  muft  not  ftay  ,  In  atno  re- 
conciliations, in  the  vtter  court  of  reconcilement ,  where  men 
like  the' common  people  ftav  without,  and  like  thc^vul-  4i.kei.io. 
gir  Iewes  arc  with  one  accord  in  this  Salomons  porch  and  •Adfcj.Mi 
portall  of  peace :  but  all  being  priclts  by  our  ChrKHan  profef- 
iion,to  offer  vp  fpirit;:ail  facrifices,  tSPit,  2.?.  we  mult  enter 
fanttajhc  holy  places  of  peace  and  amity  by  this  beautiful  gate 

of 


72  Brotherly  Reconcilement. 

of  chc  temple  of  our  body,  and  offer  to  our  brethren  not  onely 

the  calues  of  our  lips,  but  the  facriflce  of  our  hands,  to  manifeft 

c  i.Sam.B-»7  our  rcail  reconcilement .  For  we  haue  a c  loab  that  will  fpeake 
peaceably  to  -ssfbncr ,  andyet  vpon  aduantage  finite  him  for 

diM.io  9>™-  the  bloud  ofhis  brother  ayifahel:  that  will  giue  *Am*fit  words 
forier  then  oile,  Art thou in  health my  brother -/and  yet  with  his 
preciousbalmes  breake  his  head,  yea  (tab  him  deadly,and  Hied 
out  his  bowels  on  the  ground.  Forthus  hp  louing/o^ipake 

c  i,Kingt  z.j.  friendly  to  his  neighbours  eAbner  and  Ama/a3tw'o  captaines  of 
the  hoaft  of  Ifracl ,  but  hauing  warre  in  his  heart,  with  the  {[& 
of  wickednefle  he  (mote  while  he  fmiled,he  killed  while  he  kif- 
fcdy  and  (as  cDauidt here  told  tiisfonnc  Salomon)  fbed the  blood 
of  batt  ell  in  the  time  ef peace.  And  therefore  if  our  loue  and  vnity 
will  fpeake  truly ,  we  muft  paffe  from  this  atrium  to  the  fanEla% 
from  word  toworkes,  from  the  tongue  of  friendship  to  the 
deeds  of  agreement :  and  fecondly,  be  reconciled™  deeds  to  our 
brethren. 

Second  reeon-      Our  Sauiour(as  before  I  (hewed)  by  fymmctry  and  propor- 

olcmcntrcaiL  £ionjnmy  textinioyneth  k,and  with  the  auncient  Fathers  (our 
modcrne  expofitors)by  like  conefpondence  then  colled  it,and 
his  charge  hereof  is  plaine  without  deducement ,  and  peremp- 

i.Tcft.  tory  wiihoutinfinuation,verfe44.whereheexa6tethofall,not 

onely  the  diltgite  of  the  heart  the  treafurer  of  loue  ,Loue  your  e- 
nemies\  nor  only  the  benedtctte  of  the  tongue ,  Ioues  broker  and 
interpreter,^/^  them  that  cur  fey ou  .-but  alfo  and  chiefly  the  be- 
nefacite  of  the  hand,  which  is  loues  factor  and  agent ,  <Do  good 
te  them  that  hate  you. 

In  which  triple  iniunclion  (me  thinkes)  our  Sauior  fets  man 
like  a  clock,whofe primum  mouens  and  matter  w  heele  only  muft 
not  go  right  within,  nor  the  bell  alone  found  true  aboue,  but 

/Math.  1 2.34.  the  hand  alfo  pointftraight  without.  For thusfout  oftheabun- 
danee  of  the  hart,both  the  mouth  fpeaketh  and  hand  worketb, 
Mat.i  5.  ip.  And  therefore  he  who  iscmsn  W  7^7.2o.the  kee- 
per of  man  as  a  clocke,  he  feeing  all  the  motions  ofhis  heart  to  be 
out  ofcourfe  and  onely  eu'tll ,  avn  Sjall  day  long,  Genefig.^* 
for  the  motion  and  letting  of  the  wheele  within,  he  faith  to 
the  heart,  Lous  your  enemies :  for  the  (troke  and  founding 

of 


Brotherly  ReconcikmtYit.  73 

of  the  bell  aboue,he  faith  to  the  tongue,  Ttkjft  them  thdt  curje 
yoH\  and  chiefly  for  the  pointing  of  the  hand  and  index  without 
he  faith  to  the  hand.Dog&odte  them  that  hurt  you.  And  although 
this  bell  as  it  did  in  Iv.ib,  found  right  aboue,  yet  if  the  hand 
finite  and  point  wrong  without,  it  is  not  oncly  an  argument 
ddhomtnem  s  to  him  thdt  lookes  on  the  oHtr?Ard  Appfarittfii  as  a  s,  i.S«u#.f. 
paflcnger  on  the  Diail;  but  cucn  ad  Denm  too,to  him  thntfeeth 
vet  m  am*nfeeth%  but  beholdcth  the  heart  and  h  trycth  the*  Icr-,7«'* 
rcincs,that  the  clocke  goes  wrong  within,  that  all  the  thoughts 
and  turning  wheeler  of  the  heart,  yea  all  the  imaginations  and 
palpitations,  all  themomentanie  motions  of  this  watch  be  out 
of  courfe:  who  fith  he  will  cenfure  with  etemali  doomc,  and 
iudgecuery  mznfecundnm  opera  (at  the  phxzfc  in  Scripture  (till 
runneth)  according  to  his  handi-workc,and  will  iudge  the  fpi- 
ntuail '  fig-tree,  as  he  did  that  earthly  fig-tree,/*/.*^  1 1 .13  .n°t  %  Luk.  1  j.7. 
according  to  its  leaues,  but  fruite  which  itbearcth:  doubtleffc 
the  hand  and  branch  of  the  tree  which  bringcth  iborth  the  fruit 
of  peace,  is  moft  required  in  brotherly  reconcilement.  And 
therefore  as  Godhimfelfc  whobcholdeth  the  wheele  within, 
and  trieth  the  rcines,  askcth  of  his  enemies  their  heart,  Give  me 
thy  heart ,  Prou.  2  $.  26.(0  man  which  lookes  oncly  on  the  out- 
ward appearance, and  iudgeth  ofthc  dockc  by  the  diall9asketh 
the  hand  ofhisencmic  ,  as  C/>wr^kand  (Diomedes  when  they  K  n*ttn.U**4, 
would  make  fureamitic  each  to  the  other,  y  h^  r«A*faw  a*- 
£t7ir,orthcy  gaue  right  hands  of  fellowship  to  manifert  their 
agreement:  as  we  fay  to  our  foe,  Cjine  me  thy  hand  if  thou  trt/t  be 
friends.  As  ifnature  had  taught  man  the  realbn,  that  to  reinte- 
grate amirie,  the  hands  arc  therefore  mutually  giuen,  becaufc 
their  decdes  are  not  oncly  the  figncs  b  ;t  factors  of  friendfhip, 
and  mu(t  therefore  do  good  to  them  that  hurt  them. 

His  ambaffadour  Saint  Aw/rcquireth  the  like  beneficence  -  Tcf. 
ofthc  hand  toward  his  enemies,  'i^ww.i  2.20.  lfthir.e  emmie 
huK'/yrfeedc  him,  if  he  thirft  ftue  him  annie :  vnder  v\  h:ch  two  / 
tearms  of  breaded  iv.tt  er  t  (lay  the'learned)  he  comprehendeth  *>  "'  -**  •- 
all  kind  of  corpoiall  maintenance,  as  in"  Scripture  the  He-  » 
braifinc  doth  vhul'y  imply:  as  he  piomilcd  his  friend  in  the  1 
medic,' Atit co»f9Lmdo}.wt  cenjlho,  aut  re  tuttere ,  I  will  cither  «,!,>«,,, 

K  fuftainc 


74  Brotherly  Rec&rtcikmcnt. 

fultaine  thee  with  comfort,or  ayde  thee  with  counfelljor  main- 
tainc  thee  with  my  goods.  And  to  our  abiotic  this  mull  we  do 
abundantly  to  eur  cnemie:  for  we  muft  coaceruatc  and  heape 
thefebenefitesvponhimascoaleson  his  head.  And  therefore 
Salomon  who  had  this  pra?  cept  at  firft-hand  from  the  Almighty, 
•  As  Gc.?.i9.&  bids  thee  giue  him  cr^  bread, TV.  2 5.21. which vfuallyin°Scrt- 
1 1.5+fc  Vj.4*^  Pturc  by  an  Hcbraifme  importeth  any  or  all  kind  of  fultcnance, 
&  45.2  j.  Hxod  &  being  pants  with  the  Latines  of  the  G  reek  ^aMj^hich  fignifi- 
Deutfs!  j. and  etn  a^>  implyeth  there  any  thing  necelTarie  to  his  maintenance, 
■>»y  nioc :  pia-  as  in  the  Lords  prayer  it  doth  comprehend,  Matth.6. 1 1 .  And 
Tcft°amcnt$.    this  beneficence  as  it  muft  be  largeous  and  liberall  ,fo  rouft  it  be 
tenderly  with  loue  toward  our  enemies:  and  therefore  for/*^- 
ding  the  Apoftlevfeththc  emphaticall  word  4»ju/?«p  >  which 
/  Am*,  m      (as  p  Erafmw  well  obferues)  fignifieth  eirhcr  favourably  tofeede 
K»««.i».io.      with  afoppe  dipped  in  the  difb%  as  Chrift  did  ludas  at  the  fuppcr: 
or to  carve  for  him,  and  cut  his  meatefmallat  the  table ,  as  we  do 
St&h  The-    for  ^m  w^om  ^efauour  at  thefcafi\  yea  fo  tc  feed  him  as  to  *  put 
jaur.  Grtc.Ung.  meate  into  hx  mouthy  as  nurces  do  to  infant  s^and  keepers  to  their  pa- 
muffwTw.' t%ents:  or>  as  feme  reed  birds,  -which  cannot fwallow  thegraine^cLt 
ni-  .  t&  4»^iV»,  faith r  Arifiotle,  if  one  feed  them,  and  put  it  into 

mtu*?.}.  Ml'  their  mouth.  And  this  is  the  bountift.il  beneficence  which  we 
are  commanded  Jouingly  to  prohibke  to  our  encmie  if  he  hun- 
Bxampics.       ger  or  jf  ^e  tn;rft:  pra&ifed  in  fome  refemblance  by  our  father 
j.  Abraham,     -^r*^«»,whogaue  iarring  Lot  the  choice  of  his  owne  inheri- 
tance to  buy  peace  thereby,  Gen.  t  3 .  pradtifed  by  his  children, 
who  walked  in  the  (leppes  of  their  father  ^Abraham :  pra£tifed 
a,iaakob,       by f  Iacob,  who  fent  prefents  to  his  hofrile  brother  Efau  who 
/  Gcn.32.14,15  fought  his  lif  c,cuen  two  hundreth  (he  goates,  and  twenty  hee- 
goates,  two  hundred  ewes,  and  twenty  rammes ,  thirtie  milch 
camels  with  their  colts,  fortiekine,  and  ten  bullockes,twcntie 
(he-allies  and  ten  foales,to  fee  if  by  thefe  gifts  of  loue  he  might 
j.  loCeph.        heape  coales  offire  on  his  head,  as  indeed  he  did,  Gen.%  3 .  pra- 
*u<(l.9i.vt       etifed  by  good  lofeph  his  fonne,  who  when  of*  enuie,becaufe  he 
Gtu.  Was  his  fathers  darling  and  youngeft  by  birth,  the  fonne  of  %a^ 

chel3  eminent  in  vertue,and  prefer;  cd  before  them, his  brethren 
profered  his  fale  to  the  merchants  ofMidiatt,  and  *  they  went 
\*n.  37.18.      away  and  would  not  buy  him^then  they  fold  hira  to  the  Ifmae- 

litcs 


Brotherly  Reconcilement.  75 

lites  for  twenty  peeccs  offiluer,  Cen.y  7.28.  and  they  to  get  by 
the  bargaine  caricd  him  w  ith  their  other  wares  into  Egypt^and 
to  m  ike  their  gaine ■  raifed  the  price,  and  fold  him  againe  at  fe-  *  Lj**&  t*/i. 
cond  hand  at  a  higher  rate  to  Pottpharkmg  l7Jharaohs  fteward,  i»TT     *"* 
vtrf.36.But  though  Iofepb%  whom  they  fold  to  be  a  bond-flaue 
in  Egypc,bccame  afterward  '  lord  oucr  all  Pharaohs  houfe,and 
ruler  of  all  his  fubitance,  yea  gouernor  throughout  all  the  lane/       l°s  ilt 
of  Egypt,  GVh.^j.  8.  and  was  now  armed  with  power  to  re- 
ucnge:  yet  fee  how  he  recompenceth  them  good  for  euill ;  fee 
when  his  enemies  did  hunger  how  he  fed  them,  and  when  they 
were thirftiegaue  them dnnkc.  For  whereas  they  had  *  frnpt  ^Gc«.j72!. 
him  of  his  parti-coloured  coate,  in  rccompcnceofthat'hcgauc  -  Qcn.4j gg, 
them  all  change  of  raiment,  he  gaue  them  a  mcafure  running  o- 
ucr  into  their  bofome.They  fold  him  for  twentypceecs  ofmony 
and  put  him  in  their  purfc,  and  in  recompencc  of  that  he  would 
not  fell  thcra  eorne,  but  gaue  it  them  freely  for  nought ,  and 
put  their  money  in  their  fackes ,  Gen.  42.2  j.  he  gaue  them  t 
good  meafure  prefTed  downe  and  fhaken  together .  They  caft 
him  into  a  pit  to  feed  him  with  bread  &:  water  of  affliction,  Cje. 
37. 24.  and  in  lieu  thereof  he  brought  them  into  his  ownc  lod- 
ging, and  feafted  them  fumptuoufly  with  delicate  fare,and  fent 
them  difhes  fi om  his  ownc  princely  meaflc.GV;*.  4  ? .  3  2, .  2  4. and 
with  what  meafure  they  had  met  to  him,  he  would  not  mete  to 
them  againe.  Holy  D  autdttodc  the  rteps  of  good  Iofeph:  for 
when Sdft/hzd bent  his  bow,  and  made  rcadie  the  arrowes 
within  his  quiuer  to  ^oote  at  this  vpright  in  heart  ar.d  fweet *  Htt.11* 
finceroflfraell.yea  when  this  fouler  ■  hunted  him  like  a  par-  .    . 
tndgetothemountaincsjlo  that  his  loulc  was  tame  to  askeror 
the  wings  of  a  Doue,  that  he  might  flie  away  and  be  at  rcflj  yet 
fec,w hen  his  mortal  foe  was  dcliucred  into  his  hand  in  the  cauc 
where  he  coucrcd  his  feet,  he  would  not  lay  bar. is  en  his  enc- 
mic,  nor  fuftcr  his  bloud- thirftic  follow  crs  to  fill  vpon I  .im;  but 
onely  to  giuc  his  notice  what  he  could  hauc  (k  I  ihc 

lap  of  his  garment,  and  rendred  1  urn  £ood  for  euill  .as  .VnWhiiru 
fcltcconft(Ied,T..9rfw. : 4.1  ff.Yt It  againe  when  he  found  him 
aflccpe  in  the  field,  and  tookc  him  napping,  he  fpared  his  lite 
which  was  in  his  hand,  and  to  giuc  him  a  fecond  warning,  took 

K  2 


*j6  Brotherly  Reconcilement* 

away  his  pot  of  water  and  his  fpeare  that  was  (ticked  at 'his 
boliter,  i«  Sam.  26.  and  therefore  might  this  Done  fafely 
contcftatc  his  harmlelle  mind  and  innocent  hands  to  Cufhies 
accufation,  that  he  fought  Sauls  life  Jfalj.  O  Lord  my  Cjod,  if 
Ihaue  done  this  thwgy  or  if  there  be  any  mckedxeffe  in  mine  hands: 
if  I  haue  rewarded  euill  to  him  that  had  peace  with  me,  (  yea,  I 
haucdeliuered  him  that  without  caufe  is  mine  enemie)  then, 
then  let  mine  encmiepcrfecute  my  foule  and  take  me,  yea  let 
him  treade  my  life  downe  vpen  the  earch,  and  lay  mine  honour 

s  m  -0 11  *n  l^e  ^u^'  ^°>  no> vvnen  ne  ^oun<^  DUt  one  Egyptian  roucr  in 
the  h*eld,he  gaue4  him  bread  to  eate  when  he  was  hungrie,and 
when  he  was  thirftie  he  gaue  his  enemie  drinke. 
5  Chrifl.  And  as  did  Damdy  fo  did  his  fonne  and  Lord ,  Chrift  Iefus 

the  fonne  of  righteoufnes ,  from  whofe  brightneiTe'thefe  ft  an  es 
borrowed  this  light  of  grace:  whofe  words  of  truth  as  they  were 
inftruftions  to  their  minds/o  were  his  workes  and  actions  me- 
dicines and  cures  to  the  bodies  of  his  deadly  foes,  healing  their 
ficke,  cleaning  their  leapers,refroring  their  lame  to  their  legs, 
making  their  blind  to  fee,  though  they  would  not  behold  the 
light  of  the  world,  making  their  deafe  to  heare,  though  they 
(topped  their  eares  at  the  wifedome  of  the  world,  making  their 
dumbeto  fpeake,  though  they  blafphemed  the  God  of  the 
World.Yea  when  their  finne  was  a  bloudie  h*nnc,a fcarlet  finne, 
acrimfbnfinne,  £fa.i.  \  8.  of  a  double  die,  dyed  in  the  thrced, 
hc'm^Qi  feed  of  the  wicked and  corrupt  children:  and  dyed  in  the 
webbe,  being  afinfull  nation  laden  with  iniquitie,  and  there- 
fore worthieof  that  double  die.  mortcmorieirs,  of  the  fiift  and 
fecond  death  :  yet  how  did  he  fhed  his  mott  precious  blond  to 
make  their  crimlonfinnes  likcwooll,  and  their  fcarlet  finnes 
white  as  fnow?Yea  when  with  the  malice  of  hell,  in  greateft  in- 
duftrie  they  went  about  the  acl:  of  his  condemnation,  mod 
mercifully  with  greater  diligence  he  went  about  the  worke  of 
their  faluation:  when  they  (hed  his  bloud  to  quench  their  ma- 
lice, he  fwet  water  and  bloud  to  wafh  their  foulcs.  Thus  the 
funne  of  righteoufnes  fhined  on  the  euill  and  the  good/though 
it  fofcencd  the  waxe  and  hardened  the  clay.  Thus  the  raine  of 
rightcoufneffe  descended  on  the  iuft  and  vniuft,  though  the 

blcffed 


Brotherly  Reconcilement.  77 

bleffed  earth  brought  forth  herbes  meete  for  the  dreflcr  ,  and 
the  reprobate  ground,bricrs  and  thorncs,  whole  end  was  to  be 
burned. 

Yea  God  the  Father,though  he  be  debter  to  none,  doth  be-  6  Ooi, 
nefitchisfoestotcftifithislouc  .  The  Father  of  lights  nud^tb 
hu  Sunneto  artfe  on  the  emit  end  the  oood;  and  the  tbuntaine  or 
grace  fendeth  mine  oh  thevijl  andvmuft,  '^J\Luh.^  .45.  A  bid- 
ring  indeed  not  mu^h  efteemed,  nor  iuftiy  weighed  as  it  ought, 
euen  of  the  godly  themfelues,  as c  one  notcth ,  yet  in  ic  ielre  or  c  & 
great eftimatc  and  value,  feeing  by  thcie  two,  Sunue  and  r*w*} 
all  things  (as f  he  noteth)  are  begotten  and  bred,  and  they  be  "**i  wjli. 
the  parents  ofearthlybleflings.t-or  feeing  the  whole  condition 
ofmanslifedepcndethon  thefetwo,  Cnrilt  did  fitly  mftance 
in  them,faith g  tsfbu/enfis ,  becaule  the  former  being  the  caule  g  fefaqrJpMi 
of  ficcitie  and  hcatc  ,  the  latter  of  moihHire  and  frigiditie,  :" 
(which  fetlft  qualities,  as  our  hmaifter  in  the  fchoole  of  nature  h*« 
teachcth, the  food  and  nourishment  of  all  Jiuing  creatures)  they  ****+h 
comprize  omntA  tona r.oftra^  oux  earthly  bkffmgs  asthecaufes 
oftheircfFeds:&by  a  Synecdoche  coprched  innumerable  other 
benefves,  faith  Qihun ,  cuen  thofe  vt  hich  <JMufcul*s  on  thelc 
words  recountcth;  thathegiues  life  totl-.ceuill  astothegood; 
that  he  befloweih  neccflarics  for  life  on  the  euii  as  on  the  good; 
that  he  hath  giucn  the  earth  to  be  inhabited  ofcuill  3s  ofgood: 
forthe'eanh  hathhegiuen  to  the  children  of  men,  and k  made 
all  mankind  to  dwell  on  the  face  of  the  earth,  his  fire  warmcth  v  ' 
the  bad  as  the  good*  his  bread  doth  feede,  3nd  his  wir.c  drinkc 
both  alike, his  rayment  doth  clothe,  and  his  cattel  fcruc  both  a- 
like.   Yea  the  wicked  his  enemies  receiuethefc  bkffmgs  from 
his  hand  and  aim c  chuV 

drendocniov .as  both  /<?AanJ  '  DmttA  \\  ith  admiration  com-  ^i"hji<.^,4 
plained, he  gflleth<jr*Vj  ra'r-nt,  del.  ijr~  <r.  aJlthiogStO  all  kind  7r.  7n'*4 
ofperibos,    Heutl  .r'/wr;;tcmporally,ashc  faueth  "••"I'lmfio. 

both  man  and  bcalt,7'<'.'.'/.;n\  (\  though  fpcciallv  and  eternally 
of  them  that  bclceue  "cf  his  bo*  is  people.  He  ma-  /^^1^atcx^Jl,,, 

keth  his  Sunnc  to  rife  on  the  euii!  ,  md  hil  rtiflC  :o  fall  on  the 
vniult,  though  fpcciallv  on  the  good  he  maket'n  rUS*«J«m#of f  M*i4a. 
rtjFbteeuJnejJe  to  (bine ,  and  fendcth  downe  the r  rdine  ofnabre-  1  loci  1  ;j. 

K  3 


78  Brotherly  Reconcilement.     , 

oufnejfe  vpon  the  iult ,  eucn  the  firft  and  the  latter  rainc ,  as  the 
Prophet  fpeaketh,  the  firft  va\nc  oi'precedent ,  and  the  lattter 
(f>t  ue.$.j.  rainc  okfiibfequent  grace,as f  Hugo  moralizeth  thofe  words,  the 
firft  nine  of  pre/em  grace,  and  the  latter  raine  of future  glorie, 
Rom.6.Z2,Thefruite  in  holineffetand  the  end  euerlafting  life.  Thus 
common  bleflings  and  good  turnes,  God*  himfelfe  oeftoweth 
on  his  ennmies,euill  men  and  vniuft/o  teftifie  his  loue,  and  re- 
concile them  to  their  Creator.  Howbeit  if  any  mifcreant  of 
them  all,  (hall  open  his  mouth  againft  hcauen ,  and  barking  at 
the  Sunne,  pleadeagainft  his  bountifull  benefactor,  that  the 
Sunne  and  raine  are  not  his  fpeciall  fauours  to  them ,  but  indif- 
ferent and  generall  donatiues  due  by  "the  law  of  nature  and  ne- 
cefTitie,  let  him  know  from  the  mouth  of  wifedome,thatthefe 
**yr7.  are  not  natures  donation,  but  Gods  donatiues;  they  are*  hU 

t  Lsif.iMfer.    sURnc  and  his  raine,faith  our  Sauiour,as  *Aufttne  well  obferues: 
c*™™™  '    and  this  poffefTiue^fhcweth  that  not  nature, but  the  God  of 
nacL're,is  the  owner  and  poiTefTor  of  them,as  Mufculw  wel  no- 
tetb  .Neither  are  they  the  blemngs  of  fate  and  necefiitie,falling 
on  his  enemies  by  hisleaue  and  permilTion(as  Era/mm  mii- 
renu;  ed  that  word  Exoriri  fmit)  hegiuethleaueandfurfereth 
the  Sunne  to  rife  on  the  euill  and  vniuft  (though  in  his  notes 
on  this  place,bettcrobferuing  the  force  of  the  word,he  maketh 
God  notonely  apcrmiiTitejbutan  efficient  caufe  of them  both) 
for  Chrift  faith  not,  his  Father  fufrereth  the  Sunne  to  rife  ,  and 
vVe^Chtrmit.  raine  to  defcend,but  dr&riMH  and  fy i^«,which  being(asYfome 
'tcli[aMhitfii  obferue)  in  the  forme  of  the  conjugation  of  Htphil  with  the 
Hebrewes,  it  intendeth  the  words  as  thcSyriacke  and  our 
Englifti  tranflator  well  rendrcd  them,  He  maketh  his  Sunne  to 
anfc  on  the  cix\\\y2ndfendeth  raine  on  the  vniuft.  Though  thefe 
naturall  effc6ts  then  offun-fhine  and  raining,  in thcmfelues  be 
xGcn.1.7.18.    necefTary  ,  and  determinate  from  the  "day  of  their  creation, 
wherein  hzgjiuetjiemalay*  which  [hall  not  he  broken  J \(al.\A$.  6 ;. 
yet  in  God  their  author,their  Lord  and  dkector,are  they  wholy 
y&$uMa!?  *rec  anc*  fpontaneous,faithM^/<f»/r/,  and  waite  on  his  word 
Ai4/.s.  to  execute  his  will,  as  thePfalmift  fpeakcth .   And  though  the 

wicked  impute  them  to  necefliticnaturc  and  deftinie,and  exte- 
nuating his  bountie  and  loue,  vpbraide  him  withvnkindnefle, 

like 


Brotherly  Reconcilement.  79 

like  them  in  the  firft  of '  MaUchy  ^herein  haft  then  louedvj;  yet 
are  they  in  truth  his  greater  fauours  toward  the  cuil  and  vniuir, 
then  tothegodiy  andiuftrnen,  becaufe  by  their  enmitic  and 
rebellion  they  are  farther  from  deferuing  them ,  as  noteth  tA- 
btilenfis. 

Foolifrincflc  then  was  the  wifeddme  of  that  wife  and  difpu- 
teroftheworld,\vhoconfeiTcd ihzz'mdtcd}Sce/eratu  fol  ortt.vr.  J  S"**.M.4-* 
Cr  Dew  qujecUm  m  vniuerjum  humano genert  dedit,  a  cjhwiu  ex-  :8. 
clud{tHT Htmo,x\\2\.  the  Sunne  arifcth  on  the  cuill  and  vniuft,and  „ 
God  hath  communicated  fomcthings  to  mankind  indifferently  „ 
and  in  generall,from  which  none  are  excluded :  but  the  wicked  „ 
(faith  hcj  being  mixt  with  the  godly.of  neccflitie  rcceiue  them,  „ 
JQmaex  corpore  F.natilos  nonfotuerunt  >  becaufe  they  could  not  „ 
milTe  the  vngodly,  nor  fingle  out  the  godly  to  beftow  thcfclues  ., 
on  them  alone  :  and  therefore  God  being  forced  by  necellitic  „ 
of  this  mixture,  thought  it  better  to  let  them  fall  on  the  wicked  „ 
for  the  godlies  fake,then  to  depriue  the  godly  of  thefe  bletfings  „ 
for  the  wicked  and  vngodly.No,thou  errdt(  S>/7<r*)notkno\N-  „ 
ing  the  Scriptures,  nor  the  power  of  God.  Thcfc  two  parent- 
bleiTings  fall  no:  on  the  cuill  by  any  fuch  neceffuic  of  commix- 
ture with  the  godly,  as  thou  fuppofeft.   The  Almightic  can 
withhold  his  Snnne  from  the  wicked,  and  fend  a  black  darknes 
for  three  dayes  in  al!  the  land  of  Egypt,  that  no  man  law  ano- 
ther,neithcr  rofc  vp  from  his  place  in  three  daies,whcn  the  rhil- 
dren  of  Ifracl  had  light  where  they  d wck. Fxod.  1 0.2  2  .A  nd  he 
can  withhold  his  rainc  fro  the  euil  &  vniult  for  three  yearcs  and 
fixemoneths  at£/j.tsintrearic,&  fend  itagainc  at  his  Prophets 
req'iclt,/^w.^.i7.  ashimfclfc  au<--.i  heth  bvthe  mouth  cf  his 
Prophet,  /  haue  mthholden  the  ratnefromyou ,  and  haue  canted  it 
to  rawc  vpon  one  cute,  and  haue  not  can  fed  it  to  r.ur.c  Vfon  another 
citie.onepcccervas  rained  v?on , and  t  he  peec  e  jrhernpov  k  rained  not 
wit here d^^fmos  4.-.  We  fee  then  God  himtclfe.  though  debtcr 
tonoman,yct  bcncficiall  and  bounteous  dayly  to  his  enemies, 
ro  (licw  rhem  his  fauour  and  fnendfl  ip.  Thus  the  (tarres  and 
Saints  of  God  haue  caufcJ  their  fur  and  fauour  to  fliinc  on 
their  foes;  thus  the  Sunne  of  righteoufnefle  himfclfe  fhined  on 
the  wicked,  and  thus  the  Father  ot  lights  makcth  his  funne 

to 


the  doctrine. 


8  o  Brotherly  Reconcilement. 

to  arifc  on  the  euill ,  vvhofe  fteppes  thou  (houldft  follow  ,  to 
feede  thine  enemy  if  he  hunger,  and  to  eiue  him  drinke  if  he 
third. 
Thc^reafon  of       The  reafon  of  which  do£trine,Saint  P^/from  Salomon  fub- 
iie6teth,  For  info  doing  thottfljalt  he-aye  coles  of  fire  vpon  his  head, 
'^w.  12.20.  not  for  his  greater  iudgement,  as  mod  imagine, 
a  Tom.iM.i.   iaith  "Saint  Ierome,  but  tor  his  amendment  and  repentance: 
■gafe  tjiat  ^ejng  ouercome  at  length  with  thy  good  turncs,and  infla- 
"  med  with  thehcate  of  thy  lone jlnimictn  effe  definat  ,hctezuc  off 
bSer.i6S.de  "  wrath,and  let  go  difpleafurc.  Some  indeed  are  wont (faithb^#- 
Tsmt*  fine)  to  take  this  precept  to  fatisfie  their  fury  and  fatiate  their 

V  reucnge^reibluing  with  themfelues.Behold  I  feed  mine  enemy 
!?  vt  ardeat  in  sternum,  that  I  may  heapc  coales  of  heli  fire  on  his 
P  headjbut  we  mult  not  follow  the  killing  letter,but  the  lpiric  that 
f?  giueth  life :  for  thou  (halt  thus  heape  coales  of  fire  on  his  head, 
$  that  when  thou  often  from  thine  heart  doeft  good  to  thine  ene- 
>'  mie,though  he  be  wickedjCrue^barbarousand  bloody ,yctice- 
99  ing  thy  continuall  beneficcnce,he  will  be  at  length  afhamed  of 
55  his  malice,  andbecomming  fory  for  his  mifdoings  repent  of 
Th    bzuin"  bi£;wronging  thee .  Some 'interpreters  indeed,  both  auncient 
jiyr.  Be\&     andmoderne,  vndcrftand  it  of  coales  of  iudgement  and  ven- 
dOn^Tw'  gcance  • a  Others  interprete  it  of  coales  of  loue,  to  inflame  his 
tyra.HuT.u4n«  frozen  2fTe&ion  and  charitie  waxen  cold.  And  it  cannot  be 
nu&vlfctu'm  meant  of  coales  of  vengeance  and  hell  fire,  faith  Thomas ,  be- 
-jtom.i  z.io.      caufe  that  intent  of  feeding  him  is  contrary  to  charitie,  where- 
unto  the  A  poftle  in  this  whole  chapter  exhorteth .   Howbeit 
though  the  former  probably  collect  from  the  phrafe  of  heaping 
en  his  head ,  an  increafe  of  his  iudgement,  and  the  latter  fort 
from  coales  of  fire,  gather  it  to  be  meant  of  inflaming  his  loue; 
c  Tcrom.Caluin.  yet  with  the  mod  and  not  worfteexpoundcrs  may  I  admit  both 
FcTolt^My'  «pofitions.With  the  heat  of  thy  loue,either  thou  (halt  try  him 
/;«*.  viLjmm  as  filuer  is  tried  in  the  fire  of  what  fort  he  is,if  he  be  gold  and  (il- 
ia pnw.25.1a.   ucrj0r  cuer  na£j  jn  njs  election theLords  image  and  fupcrfcrip- 
tion  vpon  htm ,  and  was  then  coined  in  that  mint  for  a  currant 
Chriftian,  thy  fiery  coales  ofloue  (hall  burne  out  his  droiTe  till 
it  be  pure  from  ruft  and  rancor,  and  take  away  all  his  tinne. 
Or  if  he  be  zvejj 'el of earth ,and  reprobate  finer  7  wood,  hay  or 

flubble, 


Brotherly  Reconcilement.  Si 

ftubble,  fuell  for  hell  fire,  and  mettefoT  burning  Topheth,  thou 
fhaltthen  heapethofecoalcsofhellhrconhis  head  that rcuer 
dial  be  quenched. AiTurcdly  thy  feeding  him  (hal  not  be  in  vain, 
but  either  (halt  thou  heapcon  his  head  thofc  fiery  ceales  of hue 
*rul  flame  of  God  to  inftamehis  affection,  CW.  8. 6. or  thole  fiery 
coales  of  Gods  wrath,  Pfalme  1 40. 1  o.  which  will  burne  vp  the 
vngodly. 

Which  may  leflon  vs  (bcloued  brethren)  to  (hew  our  foes 
the  deeds  of  amitic,  ifwc  will  conquer  their  malice,  and  recon- 
cile them  vntovs  by  feeding  if  they  hunger,  and  giuing  them 
drinkeifthey  thirft.By  performance  whereof' we  (hall  (hew  our 
fclues  to  be  like  our  heauenly  Father,  who  maketh  his  funne  to  l0ur  f*thc* 
arifc  on  the  euill,and  fendcih  his  raine  on  the  vniufh  Do  good 
toyourcncmies,faithChri(t;and  he  fubnccleth  his  ftrongeft 
motiue  thereto,  That  ye  may  be  the  children  of  your  heauenly  Fa- 
ther,Afatb.<. 4?. Peace-makers  KkMwnt  (hall  be  called  the 
children  of  God,ver.o.but  by  doing  good  toyour  foca^rfoti , 
ye  may  be  made  the  children  of  tins  father,  and  heires  of  his 
kingdome;  for  all  Gods  fonnes  arc' heires  and  cohcires  with  /Rom«'-'7- 
C\\x\\\*Yemaj  be.  Hearing  of  this  precept  indeede  isancare- 
mark  ofGhrifls  fheepc,as  witneiTeth  the  chiefc  Ihcpheard,  Iokn 
%.He  that  u  ofGodyhe*reti;  Gcds  word,  ex  he  of  an  vncircumcilcd 
care  that  wants  it,  is  one  ofthe  diucls  goates,  and  hcareth  ii  net 
betanfehe  isnotofGod.Szwt  hisfheepe  muft  nothauc  this  eare- 
marke  alone,  but  an  hand-markc  too,  Matl?%  ^.24.  Limes  1 .  22. 
and  therefore  irrtra  bjtku  ( faith  he)  (hall  all  men  know  that  • 
^<frf^mylhctpe,/o/;^  13.  not  io  much  Uvcty  mat*, tt  10  word 
and  vvillycloue  one  another,vcrf.24.  iSwmy d*wf  '<yvny*fye 
haue  lone  in jour  hearts  ere  cowards  another,  whereby  vcfhail 
be  made/j.v  thtfdre*.   For  wherein  (hall  itbeknowne  and  1 
ccrned(iaiih -£/.-. yfiftot**)%lm  we  i  reGcxk  children  ,  vnlefli 
we  belike  our  heauenly  Father .  Naturail  children  rcfemblc 
their  parcntSjjiid  arc  of.en  like  their  earthly  father  in  face  or  in 
fpeeeh,in  fom«  feature  and  frame  ot  the  body,bnt  our  heauenly 
Father  like u  I'.-.ac  trie  th  his  (bnne,n  b  it  by  his  1  ,- 

my  tonne,  and 

ore  \$itthm  in  lunettes  of  his  band  **do 

L  (as 


82  Brotherly  Reconcilement. 

iTom.it. fir. 7 .    as^(?r»Wcalsthcm)mu(t  we  refcmblerfm:  his 'right  hand 
latttudo, qua  tribuit  affluent  ert w h l c h  is  fbreei eu t  ah  day  lorn  zwto 
a  rebellious  people ,to  giue  largetTc  to  bis  encn  i\cSyB/at.6  5.2.  and 
his  lefc  hand  firtttudo^ua  defindit  pot  enter  7w  hk  h  isfireubcd  out 
all  day  long  to  protect  a  gainefaying  people,  \otn  \o.i\.  and 
they  that  will  mew  they  are  his  chtldrenym\A\  kiflc  thni^and  he 
like  him  in  both  theie  hands,faith  Bernard,  but  chiefly  hi  hand 
latitudo  of  bounty  .which  hand  »&*»  &>  openethjhe  fucib  al  thirgs 
lining  with  bis plen teou'hejfe,  7^/.  1 45.1 6\  For  a j  his  loiiC  to  his 
foes  confiiiethin  donando  &  condonando,\n  giuing  &  forgiuing, 
Tfal.io^.&i. (o  his  childrens loue  rnuft  both  beare  and for- 
beare.giue  andfbrgiue.be  bountifuil  and  patient,  1. ^<7?V»/ A.i  3 • 
And  as  the  Italions  fay  of  Dutch- mens ccxteritie  in  cunning 
hand-  crafts,  thst  their  wits  dwell  m  their  fingers  ends:  lb  bkilfull 
Chriltians  that  will  worke  out  their  faiuacion,  mult  not  only 
hauc  that  verbally  but  alio  reall charine,/^.:-  .16.  not  to  dwell 
in  the  tongues  end.  but  in  their  fingei  ends;  and  loue  not  wword 
and  tongue  only , hut  iy  ifyajn  woik  and  indeed,  !.A?/;«  3.1 8.and 
by  this  (hall  they  be  made  the  children  cf  their  he  auenly  father, 
who  acknowledged;  none  for  his  fonnes  here  on  earth,  faith 
Saint  ssfttftine,  who  haue  not  this  affection  of  their  Father  in 
VVUn  nathiH  beauen.Foras  the^Eagleoppcfipgthe  eyes  of  her  ambigeous 
Ub.imxMp  1       bird  to  the  beames  ofthe  Sunne ,  trieth  him  to  be  genuine ,  if 
S40.    l2tH  without  twinckling  and  conniuence  he  can  behold  that  fplen- 
dant  luftcr,  £t films agnofcttttr ,  and  fhe  acknowlcdgeth  him  to 
\TrtSt.\6in  •  bcherbroode,  faith xAuftwe\  but  ifwi'hout  watery  eyes  he  can 
-EuaHg.joM.     not  g?zc  vpon  that  light,  /Julie  mm  tudicaturjnc  is  then  coun- 
ted (purious  and  adukeraieieuen  fo  this  our  heauenly  Father,as 
with  the  Eagfeibe/lirretb  vp  his  ne+.ft,  fluttereth  ouer  his  birdesy 
ar.dbeareth  th:mon  his  wmgs  ofmercie/ZW.  3  2.  folike  the  Ea- 
gle alfo  he  fctteth  heie  the  eyes  of  his  chldren  (who  mutt  be 
w  Mach  24.      tried"  Eagles  a!fo)on  the  Sunne  of  righteoufnefTe,and  on  him- 
fclfe  the  father  of  fights.He  faith  to  his  childre  as  did  Gedeon  to 
»  ludg  7.17.     his  followers., n  Looke  on  me,  and  do  asyefee  me  do.  Do  good  to 
your  fots,  as  ye  fee  me  do  to  mine  enemies,  that  ye  may  be  like 
,.       hm  your  father,and  prooue  your  felues  not  to  be  baftards  hut  fons. 
u.j.cap.i.'      And  indeed  if  as  thofe  Indian  °Philofophers  could  g;  zc  on  the 

funne 


Brotherly  Rccwcllcmettt.  8  ; 

Simne  with  ftcdfalt  eyes,  we  could  w  ich  Eagle p  Iohn  not  oncly  f  irohl«"- 
vtderebut  rpecl*re,  (iand  I<  oking  on  this  bright  glore,  and  do 
as  himlehedidjvrc  mould  t^- like  our  hcauenly  Fathcr,and  chil- 
dren ofthe  moll  highdt.Oiherwife  if  without  watericeyeswe 
cannot  behold  him  to  do  as  he  did,  then  are  vre  baftards  and  not 
Jonr.erSQi  i#  t«t«,  by  this  arc  Gods  children  knovvr.e ,  and  the 
children  of  the  dwell,  I  .Ioh.^.xo.  Noble  mens  Ions  (faith1*  fhrj-  *  &—H 
fo/hme )■  are  not  fo  well  known  by  their  chaine  of  gold,as  G< 
chddien  by  this  golden  chaine  ofcharuie. 

Letallfignc  thcmfelues  with  the  figneof  the  croflc,  faith 
'tAufiine,  let  them  anhver  Amen  at  thy  giuingof  thankes ,  let r  Tr*g.$  m 
all  ling  Alleluia,  let  all  be  baptifed,  let  all  go  to  church  and  kr'itlj*n* 
heareScrmons,yea  let  them  build  Cathcdrallchurhes;  yet  for" 
all  this  the  children  of  God  are  not  difcerned  from  the  children  " 
otthediucll  nififoU  chant  at  et  but  onely  by  this  reall  charitic." 
They  which  hauc  it  are  borne  of  God,  they  which  hauc  it  not'' 
arenotborneofGod,/l/^«^w#W/ri»w,  magna  difnttto,  fo" 
great  adiftindionitmaketn  betwecne  the  children  ofGod  and 
the  children  ofthe  diuell.  This  maike  (faith f  he?  the  wicked  CJ?!mm'*i 
cannot  participate  with  vs,  they  may  be  partakers  of  our  bap-  isd*Tr$*tt. 
tifme.they  may  communicate  with  vs  at  the  fuppcr  ofthe  Lord,  C*P  lS- 
ibey  may  ioync  with  vs  in  prayer,  thev  mav  be  mixt  w  ith  vs  in  " 
the  Church:  but  this  foe-feeding  charitic  they  cannot  partici- 3> 
pate  with  vs.  For  in  this  faith  Chrifx  (/*/;.  i  }.)nnd  m  tht.^alcne  ,  ^Uf.  - 
(hall  all  menknow  that  ye  arc  my  difciples,  if  ye  hauc  this  louc  <lt- 
one  towards  another.  As  if  he  had  faid(itisS. u  Au<u>-c<  para-  u  r^UtM 
phrafe)  Oihcrmy  gifts  haucother  with  youwhich  are  not  my  E««j| 
children, notoncly  nature,  life,  fenfc  and  reafon  ,  but  alio  the 
gift  of  tongues,  myftcrics  prophefic,  knowledge  ,  miraculous 
faith,  and  filch  like:  but  becaufc  they  hauc  not  this  lone,  they 
fliail  profuc  them  nothing.  And  indeed    dcate  Chriftian) 
though  thou  fpeakc  with  the  tongue  of  men  and  Angels  ,  nay, 
I  tic*  o^thou  hauc  the  voice  ofGod  irdnot  of  mm. if  thou 
had  Prophetic  with  VW,  if  thou  know  all  feet 
if  thou  had  all  knowledge  with  Scribesand  PI  :hou 

had  perfcel  faith  with  thole  diud-dnu'  I  bew^ 

ifthcugaucthy  bodic  to  be  burned  with  ^#**,thefeifr«  and 

L    2 


84  Brotherly  Reconcilement. 

ands  (hall  profite  thee  nothing  if  thou  ha[t  not  this  loue.No,no, 
thy  bloudiemind  oWerodOmW  make  thy  tongue  of  Angels  but 
founding  bra(Te,and  like  a  tinkling  cymball,  it  fhall  not  profite 
thee.-  thy  perfecuting  mind  of *W/ fhall  turne  thy  fpirit  of  pro- 
phefie  into  an  euiil  ipirit  of  frenzie,  it  Hi  all  not  profite  thcerthy 
trechcrous  mind  of/Wtf*  (hall  make  thy  knowledge  of  2!!  fc- 
crets  like Vr'uu betters  which  fecretly  he  caried  againft  him- 
felfe,  it  (hall  not  profite  thee:  thy  enuious  mind  of  Scribes  and 
Pharifies,fhall  make  thy  all  knowledge  a  rod  to  beate  thee  w  ith 
many  moeftripes,  it  (hall  not  profite  thee:  thy  iniquitie-wor- 
kmg  ofthofe  miracle-mongers  fnall  but  carta  diuell  out  of  o- 
thers  into  thy  felfe,  it  fhall  not  profite  thee:  and  thy  fcifmatical 
fpirit  tAAripu  (hali  make  the  burning  of  thy  body  but  the  kin- 
dling of  that  fire  which  neuerfhall  be  quenched,  it  fhall  not 
profite  thee.  Without  this  thou  art  not  a  fonne  of  Seth  but  of 
Caine  >  not  of  Abraham  but. of  Ahadon ,  not  of  grace  but  of 
wrath,  not  of  pitie  but  perdition,not  of  Gods  church  but  of  the 
x  MAi.i.M.  fvnagogueofSathan,  not  of  the  x  king  though  outwardly  of 
vidcBe^MKot.  thekingdome,not  a  fonne  of  God  butofSathan.'/oWw  this  and 
in  this  alone  fhall  all  men  knov?y  that  thou  art  his  dtfiiple  3  if  thou 
haft  this  loue  to  thine  enemie.  But  if  thou  be  his  child,  be  like 
thy  father,  who  feeing  he  maketh  not  the  funne,  but  hufur.veto 
rife  on  thee,and  his  raine  to  defcend  on  thee,it  may  teach  thee 
y  UhA.di*er.  (fajth  7  Saint  Attpine)  how  bountifull  to  thy  foes  thou  (houldft 
tap.^'.  be  of  his  basket,  whereof  thou  art  but  almner,and  an  eleemoii- 

narb  thy  felfe.  And  feeing  he  maketh  the  one  to  arife  on  both 
good  and  euill,  and  the  other  to  defcend  on  the  iuft  and  vniuft, 
fal^doftai!  «  may  JeiTon  thee  (faith  that  *  Father)  to  communicate  thine 
46.  almes,  thy  beneficence,  thy  good  turnes,  thy  charitie ,  and  all 

thy  good  to  all  both  good  and  bad ,  friends  and  foes .  Then 
which  nothing  will  more  make  vs  like  our  heaucnly  Father,and 
therefore  whereas  Chriftdoth  in  many  places  warne  vs  ofmany 
"  *  T«m.<  strm  tnmg5»  vet  in  no  P*ace  (^h *  Chryfoflome)  he  inferreth,wc  fhal 
wtusjrogcit.    bciikeourheauenly  Father,  but  where  he  fpcakes  of  doing 
V-SSk  hem.  gooc* to  our  enem»es-  And  he  puts  vs  in  mind  of  our  *  heauenty 
xQ>t»s\Lt,6%    Father  by  this,  to  fhame  vs,  if  being  borne  of  God  and  fo  roy- 
ally defcended,  we  degenerate  from  our  Fathers  nature ,  from 

the 


Brotherly  Reconcilement.  8  5 

the  god/y  ntture*  whereof  we  are  pay  takers,  into  brutifh  cruckic: c  2p«»-4- 
and  by  that  to  confound  vs,if  being  called  to  an  hcaucnly  con-  M 
uerfation,  we  become  vile  with  earthly  affections.  Wherefore  iy 
feeing  this  foe-feeding  louc  and  rcall  reconcilement  maketh  vs 
children  moft  like  our  heaucnly  Father,  let  vs  heare  his  voice, 
who  faith  to  his  children  as*  P^»/tohis  Corinthians ,  I  write  d  l-Co:  + 
nor  thefe  things  to  fhame  you;but  as  my  beloued  children  I  ad- 
monim  you  .-for  though  ye  haue  ten  thoufand  initructors  in 
Chrilf  ,y  ee  haue  ye  not  many  fuhers;and  though  ye  call  men  on 
earth  your  fathers,  yet  none  but  I  amyourheauenly  Father:  for 
in  Chrift  Iefusmy  fonne  I  haue  begotten  you  through  the  Gof- 
pell:  Wherefore  I  fray  you  be  ye  followers  of  me  , '  be  ye  followers     - 
ofGod  as  deare  chiidren,and  walke  m  this  louc. 

As  Chrift  h*th Uued  w.For if  we  cannot  like  Henoch^  walke  ,.  ourcUcr 
with  God,  nor  treacle  in  the  (teppes  of  our  hcaucnly  Father,  brot[>e"  «• 
(for  who  can  take  luch  aiteppeorloucas  didGod,  from  hea- 
uen  his  throne  to  earth  his  foocitoolc?')  yet  as  that  boy  Afcamus 
followed  his  father,  nonpaffibus^uis^  let  vs  follow  him  though 
with  vnequall  paces:  let  vs  walke  with  Chrilt  our  elder  brother, 
who  in  this  path  went  before  vs,  and  left  vs  an  example  that  we 
Jhould  follow  hit  fteppes,  i.TV/.  2.  21.  For  as  the  oyle  of  loue 
(wherewith  he  vvasannointed  abouc  his  fellowes)  defcended 
from  this  our  head  to  all  his  members,  and  went  downeto  his 
enemies,  as  to  the  skirts  of  his  clothing ;  fo  in  the  fauour  of  that 
good  oyntment  fhouM  we  runne  euen  with  the  oy !c  ofgladncs 
to  our  Foes- and  therefore  fhapcth  Paul  our  wedding  garment 
of  loue  according  to  his  white  robe  ofmercie,  Col.  3.1 2. Now 
therefore  (faith  he  )  as  the  clccl  of  God,  holy  and  beloued  ,  put 
on  the  bowels  ofmercie,  kindnefTc,  modeftic,  mecknefle  and 
long-fufTcring.  forbearing  one  another,  and  forgiuing  onea- 
nother,// 'cut ,  eucna*  Chrift  for^tuc  you.  As  the  elcll  of  Cod:  that 
is,  ifyc  haue  any  intcrnall  feale  to  your  foulci  ofyour  election: 
Wy,ifany  cxtcrnalllignc  of  fanJtitication  to  make  it  lure  to 
your  fclucs:  beloued^  any  experience  ofthe  loue  of  God  to  his 
Mttt$tpm*»,  not  for  a  forenoon  like  your  cloakc  which  in  heat 
ftraight  gocsorTagainc  rnor  fortnhoUTC,  like  your  hat  which 
goes  off  at  cuery  wrong  that  mcetes  you  in  the  way  .but  ir/  u'<«« 

L  ]  #eA 


8  6  Brotherly  Reconcilement. 

fTt  *$*> putonfneucrtoputoffagaine,the  bowels ofmercie to- 

vMor. in  C«l-i>  ward  the  vnmercifull,  kindneffe  toward  the  vnkind,  mode/lie  to- 
lz-  ward  the  immodeft:  meeknefje  coward  the  cruell:  and  long-fnffe- 

ring  toward  the  halti-minded  man.After  whofe  example? ficut, 
euen m fhrifi forgaue and  loued  you  his  enemies:  as  himfelfe 
gauethem  this  new  commandementjoh.i  3. that  we  loue  another, 
ficut ,  euen  as  he  loued  vs,  that  we  loue  one  another.  A  new 
l  TetMstnnou  commaundement s  becaufe  by  htm  renewed  from  that  Pharifai- 
1T  Mat!  543.    cau*  tradition, h  Thou  (halt  hate  thine  enemie.  New,  becaufe  of- 
tener  and  more  excellently  commaunded  in  the  new  then  old 
Teftament:  new,  becaufe  otherwife  in  the  new  then  the  old 
commanded;  in  that  with  &  ficut  tetpfum,  loue  thy  neighbour  as 
thy  felfe;  in  this  with  *  ficut  ego  dilextvos,  as  I  haue  loued  you, 
that  ye  loue  one  another.  New,  becaufe  now  confirmed  with 
greater  examples  of  God  the  Father  and  Chrifthisfonne :  new, 
.   becaufe  though  iudiciall  and  ceremoniall,  yet  this  euangelicall 
loue  remaineth  for  euer :  and  new  becaufe  though  to  day  dif- 
charged,  to  morrow  itmuft  be  renewed,  to  loue  one  another, 
ficut,  euen  as  he  loued  vs.  And  what  was  the  meafure(deare  Chri- 
ftian)of  thztficut  .?His  Apoftle  meteth  it  out  by  foure  adiundts 
of  our  bafeneiTe  and  demerit:  fflrift  when  we  were  yet  of  no 
fir  ength  died  for  the  vngodly,  %om.  5.6.  Chrifi  the  onely  Sonne 
of  God,  died 'the  moftfhamefull  death  of  the  ctofa^forvs  when 
we  were  yet  ofnofirength  by  nature.yeay/w^rj  by  profem*on,yca 
vngodly  by  defection,  nay  enemies  by  rebellion.  We  had  neither 
firength  to  ilznd  in  iudgement,nor nghteoufneffe  to  fatisfle  the 
law,  nor godltnejfe  to  moue  mercie,nor  friend/hip  to  procure  par- 
don: and  yet  (faith  the  Apo(tle)  yet  notwithftanding,  or  rather 
withftanding  all  thele,Chrift  when  we  were  yet  all  thefe  died 
ii.Psr.j.iS.     forvs.ChrtfifujferedfaitW "Peter)  the-dcath  moft  ignominious: 
forfinnesy  the  caufe  mod  odious:  the  iufifor  the  vniufi ,  the  per- 
fons  molt  vnequall:  that  he  might  bring  vs  to  Cjod ,  the  end  meft 
glorious.  This ficut  of  his  loue,  hirofelfmeafureth  out  with  zfic 
dtlextt,  Ioh.  3. 16.  as  if  he  hadbeney&%  of  loue, zs  the  fpoufe 
$  Cant.*.y.    ^fpea^fthjand  that ficknesofloue  with  thofe  foure  dimensions, 
breadth,  length,  heighth,  and  depth  of  his  loue,  fphefo.  18.  him- 
felfe meteth.  The  onely  Sonne  of  Cod,  there  is  the  height ,  was 

fent 


Brotherly  Reconcilement.  87 

Cent  dome ,there  is  the  depth;/*/*  the  *W^,there  is  the  breadth: 
that  it  miahl  haue  eue<  iajiwghfe  without  cnd,thcrc  is  the  length 
of  his  louc  .  Saint '  Hemard  meafureth  the  quantise  of  his  ]£ri  ^^iu. 
loue  with  the  fame  dimensions :  what  was  the  caule  (fayth 
that  Father)  Vt  mAiejhs  tantn^  there  is  the  height  2  De  tarn 
lonjinquo,  there  is  the  length  :  ^Dejcenderet ,  there  is  the 
depth :  In  mundtimjocunt  tarn  mdionum ,this  is  the  breadth  of 
his  loue:  ^uiamifertcordia  mAana  ,  quta  mtferatto  mufti  y  cjut* 
chantM  copwfa,  becaufehis  mcrcie  reached  vnto  the  clouds, 
becaufe  his  mercie  was  for  euer  without  end ;  becaufe  it  reached 
to  the  deepe  below;  becaufe  his  mercie  was  oucr  al  his  workes, 
asthePfalmirtfpeaketh:itwasay?<r  dilextt ,  aloue-ficke  afTc- 
£rion,ftrong  as  deatb,that  he  fhould  loue  vs,  Tantiu  &  tanthm, 
tanttllos  &  t*k*i  he  io  great,  vs  lb  little,  fuch  enemies  and  with 
fuch  loue/aith^ifrraW,  alluding  to  thofefourcdimenfions  of  m  '  *'  *"* 
Saint  Tan/,  O  that  I  had  the  tongue  of  men  and  Angels  to  de- 
ciphcr  his  loue  to  thee  his  cnemie,that  this  "foueof^'hnjlmt^ht  *  >-C«r.j  14. 
conftrawe to  do  good  to  thy  foes/  O  remember,  we  in  the 
loines  of  our  father  eW^w,likc  Grangers  from  God,  werego- 
ingdownc  from  Icruialcm  to  Iericho  ,  from  heauen  to  hell, 
and  fel  among  thceues  who  robbed  vs  of  our  raiment  and  robe 
of  r.ghteoufncfTc .'  O  remember  how  they  wounded  vs,lb  fore, 
that  from  the  top  of  the  head  to  the  fole  of  the  footc  there  was 
no  w  hole  part  in  our  bodies  and  foules,  but  wounds  and  fwcl- 
lings,and  lores  full  of  all  corruption,  lcauingvs  not  htlfe  (like 
that  traueller)  but  quite  dead  m  treffi*([es  ayidfrnncs,  J:pbef.i.i. 
and  forget  not  (dearc  Chriflian)  how  then  this  good  ■  Samari-  •  Lukc  l0  3  *• 
1  tane,as  he  iourncyed  and  came  from  the  boiome  ot  his  father, 
I  cured  vs,  when  both  Prctt  and  Leuitc  like  lobr  friends, Phifiti- 
onsofnovalue,paiTed  by  vs  t  no  eye  pitied  vs  to  do  any  thing 
vnto  vs,or  ro  hauc  companion  vpon  v«>,nny  no  crcaruie  In  hea- 
uen or  earth  /no  man  could  dehuer  his  bi  other  oriDtl  :  fAj- 
ment  vnto  God  tor  him,for  it  cofr  morc:^  !es, 
fo  thatthey  nv.ght  let  that  alone  for  euer.  !  SunM 
ofri^hteoufnciTc  being  in  the  'forme  and  '  »od,wcnt  1  *■** 
backc  ten  degrees  in  our  nature,as  the  SuniK  did  in  the  diall  of 
v#74*,and  tookc  on  him  the  forme  of  a  fcruaiu,that  in  the  rac^ 

of 


8  3  Brotherly  Reconcilement. 

of  ourflcfti  he  might  Codrw-hke  taft  death  for  his  people.  He 

v E«k.i*.  l^en  came  vnCo  vs>  wnei1  hke  rIfracl  we  lay  tumbling  in  our 
blood  and  bloodie  finncs ;  bound  vp  our  wounds,  and  faid,  Te 
fhallliue;  powred  in  not  oile  and  wine,  but [we  Ate  and  blood  into 

/i.  Peter  2.  a*,  our  fores;  fetvs  on  his  ownebeaft,  nay' carted  our finnes on  his 
ow4c  body  on  the  tree,  made  prouifion  for  vs.  and  tookc  out  not 

1 1  Pcci.iS  \9  two  Pencc9  ^uer  anc*  g°^> or '  corruptible  things,  but  his  pre- 
cious blood,  that  great  price  of  our  redemption,  i .  Cortntb.6. 
faying  for  man  his  enemie  to  his  offended  father,like  that  good 
Samaritane,  tothehoft  for  the  (hanger,  Wbatfoeuerhehath 

vPhiicm.17.18 fyentyl 'will recommence  it:  or  as  v7Jd#/gaue  his  word  to  Philemon 
for  his  vagabond  feruant ^Father  if  thou  count  our  things  common, 
receiue  him  as  myfelfe :  if  he  bath  hurt  thee,  or  oweth  thee  ought, 
that  put  on  mine  accounts:  llefus  haue  written  it  in  blood  with  mine 
ewne  hand,  1  will  recompence  it :  and  therefore  might  truly  fay 

it  pfalmc  69.  with  *Dauid,Thc  rebukes  of  them  that  rebuked  thee  arc  fallen 
vponmc;  I  payed  them  the  things  that  I  neuertooke.  This  he 
performed  forvs  finners,and  faid  indeed  for  his  enemies  as  i\tf- 
fiu  for  his  friend,  Whom  feeke  ye?  Coram  quern  quaritis,adfum, 
I  am  he  whom  ye  feeke  to  be  crucified :  ts4dfum  qui  feci,  in  me 

jr  Efai.jj.  conuertite ferrum  O  Rutult:  I  make  my  fclfe  fin  for  them/wound 
me  for  their  tranfgrefiions ,  breake  me  for  their  iniquities ,  and 
lay  the  chaitifement  of  their  peace  on  me,  that  by  my  (tripes 

^Efri.50.  they  may  be  healed .  Here  for  them  z7 giue  my  back*  to  tbefmi- 
ters,my  cheeses  to  the  nippers, and  wil  not  hide  my  hec  fiomjbame 
and  {pitting.  When  finfull  man,that  like  a  wandringfheepe  was 
caught  in  the  briars  ,and  with  the  Ramme  might  haue  truly  bin 
facrificed  for  this,  Ifaac  might  truly  haue  replied,  tJWeafraptA 
omnis  nihil  ifre  nee  fecit  necfotuit ,  he  did  no  finne ,  neither  was 
there  guile  found  in  his  mouth.  jQuid  meruiffet  ovist  Thisfheepe 
andlambe  ofGodjvbat  hath  be  done?  Let  thine  band  (I  pray  thee) 
be againfl me andmy fatbers  boufe .  Thus  the  partition  wall  of 
ordinances  bctwecne  lew  and  Gentile  was  broken  downe  by 
him  who  made  of  two  people  one  mzr\,£phef.i.li\\us  the  par- 

«  Efai.j#,  tition  wall  of  our  % finnes,  which fepar at ed  betweene  vs  both  and 
our  God,  was  taken  away  by  him  who  reconciled  both  to  one 
God ,  and  preached  peace  to  vs  farre  off,  and  to  them  that  were 

neare. 


Brotherly  Reconcilement.  89 

ucarc.  Thus  our b  Iofua  made  finnc  or  in-bred  Cananite,  which  y  j0f  J?  l} 
'dwcllcth  in  our  mortal!  bod  c,  and  cannot  quite  be  caft  out,  '  Hom.7.ii.a« 
'tributary  vnto  vs,  that  wcmayraignecuerir,  and  bring  it  into 
fiibie$ion.  This  is  the  manifold  loue  of  CLnft  to  vs  hisene- 
mics,hisreallloue,  hislouc  indeed  with  a  witnefle,  and  :o  wit- 
neffeitthemoreftilcth  he  vs  ^ich  al  names  otic  Lie,  asferuanrs, 
John  15.1  5. if  that  be  tooIit!e,his/>#>W/;  if  that  be  not  enough, 
his  '  kinfmen:  \t\hu.  be  too  little,  his  *  brethren:  ifthatbenot  e-  ,Markc.  jr  . 
nough,his  *fifters.  if  that  be  too  farre  or?,  his  ^children :  if  mat  be  ,-'  Math.  a5. 4* 
not  enough, his'wtf/^T:  if  that  be  not  enougb.his1^^,  which  J  £2e^5J 
isthegreateft^nd^.-^^/w^^/jr^w^w  :  and  all  this  to  (Lew  he  iL1.kc8.11. 
Joued  vs  with  all  kind  ofloues  priTible,  the  ieruauts  loue, a  *-CaBfc* 
friends  loue,  kinfmens  loue ,  brcthrens  loue,  fitters  loue,  chiU 
drens loue,mothers  loue,  and  fpoufe-loue,w  hich  is  as  ftrong  as 
dcath,and  cannot  be  quenched  with  floods  of\\atcr,Gi>.7.fe,.~'. 
This  was  Chrilts  loue  to  vs  his  enemies,  ashighasheaucn  ,  as 
deepc  as  the  earth  and  hell  it  feire,  as  broade  as  the  world,  and 
•slongaslifeeternall. 

Wherefore  as  him  Cclfc  fpakc  of  warning  his  Difciplef 
fcet,Icb»  1 3.T  4  St  C70,  If  I  (faith  he)  I  your  Lord  And  (J\Uif}ert 
haue  (loupe  d  to  rrafb  your  feet ,  ye  ought  alfo  to  vvafli  one  ano- 
thcrs  feet:for  I  haue  giucn  you  an  cxamplc,that  ye  fhould  do  as 
I  haue  done  to  you !  \b  may  I  rcafon  ftrongly  with  his  Apoftle, 
BelouedjfGod,  tfChrtftfo louedvs,  ne  ought  a/Jo  to  /cue  one  *no- 
thertiJohn^.i  I,  And  indeed  (bcloued  Chri(tian)  thou  canft 
ncuer  loue  truly  .and  do  good  to  thy  foe,  vntil  thou  rcmembrcft 
what  Cbrili  hath  done  for  thee  while  thou  wcrt  hisenemic. 
Let  this  loue  of  Chrtft  conttratne  thee  then,  who  commaunded 
it  for  thy  pradh(e,andpradifcd  it  for  thine  example.  If  confidc- 
ringthincowne  weakneiTc  andinfirmitic,  Defcufubprxcepto, 
comfirtAre  tnexemploJiwWtSfuftme^  it  thou  thinkeft  the  pre-  \u&M 
cept  an  hard  faying  to  flefh  and  blood,  who  can  bcarc  it ,  be  I* 
comforted  in  the  example  ot  him  who  performed  it.  Chrilt  did 
it  as  man  id  thine  ownc  nature,to  teach  thee  he  commaunds  no 
impoifibilitics,  and  he  is  prefent  with  thee,  vt  pr*h>it  auxt/tum^ 
()Hipr4yuitexemp/nmy(2\i\\i\\il  Father,  to'draw  thvc  after  him,  J" 
who  bids  thec  "Come  follow  his  lteppc>.Let  vs  runne  when  he  »  up*  *. 

M  drawcth, 


go  Brotherly  Reconcilement. 

drawcth,  and  let  vsloue  really  our  foes  as  he  Ioued  vs  while  we 
were  not  his  friends.Ifwe  cannot,^  &  ficut.  To  infinitely  as  he 
did  vs:  (for  confider,  behold,  and  fee,  it  euer  there  was  loue  /?- 
cut  amor  eitu>  like  his  louc)  if  we  cannot  go  with  him  in  hisy?- 
cut  and  quamitie  yet  let  vs  runne  after  him  in  the  fc  and  qua- 
9  Tm.iAttAi  ime  of  his  loue,  as°2?m*Wdothdiftinguifh. 
Dilute  tnu.cem      Howbeit  if  we  cannot  walke  with  God ,  nor  follow  our  cl- 
fiiutegodiUxi  der  brother  in  his  great  fteppes  ofloue,  y  et  let  vs  ambuUre  cum 
bium  ficut  k«»  Dauide,  go  cheeke  by  checke  with  T>auid  our  fellow-feruant, 
*™y*tulmi.  who  rendring  good  for  eutll  tohis  arch- cnemie  Saul,  made  him 
itudincmr.otat.  afhamed  of  his  enmitie,  and  heaped  fuch  coales  of  fire  on  his 
\tuD<Ly  m    nead> tnat  ne  kindled  his  affection  to  cry  out  in  admiration  ,  Is 
?.  our  fellow-  this  thy  voice  my  (onne  Dauidfand  weeping  he  lift  vp  his  voice, 
tenon* cxam"  and  faid  to  D  W-Thou  art  more  righteous  then  I,for  thou  haft 
rendred  me  good,  and  I  haue  rendred  thee  euill:  and  now  thou 
halt  fhewed  this  day,  that  thou  haft  dealt  well  with  me ,  for  as 
much  as  when  the  Lord  had  enclofed  me  in  thy  hands,  thou 
killedft  me  not;  for  who  mall  find  his  enemic  at  fuch  aduantage 
and  let  him  go  free  with  a  good  turne?  Wherefore  the  Lord 
render  thee  good  for  that  thou  haft  done  to  mc  this  day,  1  .Sam. 
24.Yea  when  afterward  he  repented  of  this  repentance,  and 
with  the  dogge  returned  to  his  vomite,yet  Z)d#/<sf  againe  ouer- 
came  his  euill  with  goodnefle,  that  he  cryed  out  with  a  peccaui 
inhis  mouth,  I  haue  finned,  come  againe  my  ConncDauid,  for 
I  will  do  thee  no  more  harme,  becaufe  my  foulc  was  precious  in 
thine  eyes  this  day:  behold,  I  haue  done  foolifhly  and  erred  ex- 
ceedingly, 1 .  Sam.26. 2 1  .With  (iich  loue  was  Dautdznno'mted 
when  he  was  annointed  with  the  home  ofoyle  to  be  king ,  this 
was  the  ftrengrhofhis  loue,  when  he  had  the  oyle  but  not  the 
horn;  when  he  was  ele£ted,and  not  yet  inducted  into  the  king- 
dome:  and  yet  behold,  when  after  Sauls  death  he  had  gotten 
fceptrumpropedo>&  fcepterfor  a  meep-hooke,  and  was  taken 
from  the  fbeepe-f olds  tofeedlaakob  hispeoplejmdlfraelhu  inheri- 
tance :  when  the  Lord  had  now  exalted  his  home ,  whereby  he 
might  extirpate  Sauls  houfe,  and  roote  out  all  his  enemies ,  yet 
f  jtSan-;;.?.   asked  he  Zyba  after  Sauls  death,  'faying:  Remaineth  there  yet 
none  of  the  houfe  of  Saul ,on  whom  I  may  (hew  the  mercie  of 

God? 


Brotherly  RceBncilement.  9 1 

God?themercicof  God,  is^which  fignifieth  bountifulneffc 
andlargeflTc,  notord:narie,but  proceeding  from  molt  ardent 
afTcclion,as  *  tZfartfrvicU  obferueth.And  when  Mephtbcfheth  f  Jj""*"^ 
^W/ nephew  was  brought  vnto  him,  he  faid  vnto  him:  Feare  iQ"**f  *"*'** 
not,  for  I  will  furely  fhew  thee  kindnciTc,  and  w  ill  reftorc  thee 
all  the  lands  of  Sau/ thy  Father,and  thou  fhalt  eate  bread  at  mv 
table  continually:  and  this  beneficence  to  his  enemies  nephew 
prefently  he  performed.  Indeed  he  well  called  it  the  mercteof 
God:  for  he  is  kind  to  the  vnkind,  and  mcrcifull  to  the  merci- 
lefle  man.  And  thus  with  ZXi*/W,ifourcnemie  hunger,  (hould 
we  feed  him;  and  ifhethirft,giue  him  drink  at  our  tablcthough 
he  fcedc  and  drinke  vs  with  bread  and  water  of  affliction  ,  and 
like  Darnels  enemies  giuevs gall  in  our  meate,  and  in  our  thiilt 
-giuc  vsvineger  to  drinke,  Pfiil.69. 2 1.  Our  louc  murt  be  miftri- 
cordi*  Det>  the  largeiTc  of  God,  who  makcth  hi  s  funne  rife  on 
his  enemies,  and  with  Dautd  a  man  after  Gods  owne  heart, 
muftwe  caufe  our  funne  to  fliinc  on  our  foes,  and  freely  giuc 
l\\cvn  dimtdtftmfpber  a folemjimnl &  cams  tram,  the  halfc  circuit 
vvith  the  funne  and  anger  of  the  doggc,thatis,r^,the  heartland 
not  like  angry  'Doeg  caufe  one  funne  to  rife  on  our  friend  S*mt% 
and  our  cam*  tram  and  bile  on  our  foe  Damd,  nor  affoord  him  a 
c  of  our  beneficence  and  bountie.This  is  not  the  mercy  of  God, 
but  of  Publicans  and  finners,who  louc,  lend,  and  do  good  to 
their  friends  to  rccciue  the  like  againc,  Lhk.  5,  This  is  louc 
bought  and  fold,and  mcrcenarie  mcrcic,\vhich  hath  then  verily 
receiued  all  its  reward.  But  now  (alas)  euery  man  faith  like  him 
in  the  2 .  or  Sam.10.2.  Irvt/I fbev*  kwdnes  to  him  who  bat  h  /hewed 
me  hndneffe before:  or  as '  Cbarcphon  anfwered  Socrates:  I  know 
lio.v  to  vie  my  brother  henc]acicnttbtne]Accre,  to  do  one  good  s*r, 
turncfor  another:  but  he  that  will  wrong  DM  in  i\ccL\}  I  neither 
can  nor  will  do  him  good.  Thus  our  will  cannot,  and  our 
can  hath  no  will  nor  water  in  it  to  giuc  him  drinke  it  he  third. 
Like  him  in  thcfConicdic,inonc  hand  we  bring  bread  for  our  f1'-- 
friend, and  in  the  other  a  f  tone  for  our  foc;in  the  one  an  egge  tor 
our  loners,  and  in  t  tic  other  a  ferpent  tor  our  loathcrs;in  the  one 
a  fifli  forourtauorites.  and  in  the  other  a  fcorpion  for  our  (cor- 
ners. Which  partial]  irTcdic  n,if  it  onely  w  crc  found  in  the  caik 

M  I  and 


fi  Brotherly  Reconcilement. 

and  dregs  of  the  people,  which  like  Mozb  arc fet/edvpon  their 
lees,  it  were  leffe  lamentable:  but  alas  it  is  feene  in  the  auncient 
i  UtadMb.  14.    ancj  honorable  man,  who  is  the  head,  and  like  %  Homers  Jupiter 
hath  two  tunnes  ftanding  in  the  entrance  of  his  pallace,  out  of 
one  fetting  abroach  his  fauours  to  his  friends,  and  out  of  tbc  o- 
ther  his  vials  of  wrath  to  his  foes,and£*«*\r  them  a  drink*  of  dead- 
lysine.  Yea,  which  is  moft  lamentable,  'Ba/aamhzth  ablcfling 
for  his  friends,  Come  ye  blefled,  and  a  curfe  for  his  foes,  Go  ye 
curfed,  and  to  thefc  when  he  (lands  on  mount  Gcrizim  dealcth 
abroad,  his  biefluigs,  and  to  thofe  on  mount  Ebal  fcattercth  his 
curfings.  Wheras  our  tongue  ftiould  blefTc,  and  our  hand  dealc 
%  Gal.5,        a  blefling  where  the  Lord  hath  euen  curfed,  and  do u  good  to  all 
though fpecially  tojhc  hettjhold of faith;  to  the  one  in  God,  and  to 
*  Mat,m  ,3'  the  other  for  Gods  fake,  and  fay  like  out'heauenly  Father  who 
doth  good  to  friend  and  foe:  Friend,  I  do  thee  no  wrong,  I  yvill 
giue  to  this  other  as  much  a*  to  thee. 
y  H»r»u.  de  Let  no  man  fay  vnto  me  (faith y  Chrffoftome  )  I  haue  a  wic- 

ked,  an  vngodly,  a  deiperate,and  an  incorrigible  enemie.-wnat- 
99 ,  foeucrthoufhaltfay,yetishenotworfe  then  was  Saul,  who 
once,  and  againe,  nay  being  often  preferued  by  Dauid,  whofe 
99  life  a  thoufand  wayes  he  fought,  yet  for  all  fb  many  bencfites 
"perfeuercd  in  his  malice.  What  therefore  haft  thou  to  aceufe 
99  thy  foe  of?  that  he  hath  taken  part  of  thy  land,  that  he  hath 
99  wronged  thee  in  thy  grounds,  that  he  hath  tranfgrefled  the 
'  bounds  of  his  houfe,  that  he  hath  wiled  away  thy  ferusnts,  that 
9  he  hath  offered  thee  violence,  that  he  hath  detained  thy  goods 
\nlawfully,  that  he  hath  beggercd  thee?  but  yet  he  hath  notta- 
'  ken  away  thy  life,  which  *W/did  attempt.  But  and  if  he  hath 
'laboured  to  take  away  thy  life,  peraduenture  he  durft  it  but 
'  once,  not  twice,  not  often,  as  Saul  did  indeuor.  But  if  this  once 
or  twice,  or  thrice,or  often  he  aflayed,yet  not  rewarded  of  thee 
with  fo  many  good  turnes  as  Sau/wzs  of  D*uid,yet  not  prefer- 
ued and  his  life  faued,  when  once  &  again  he  had  falne  into  thy 
hands.  And  ifthou  haft  done  all  this  to  thine  encmie,  yet  Da- 
»/^cxcelIeth  thee,  that  he  vnder  the  law  performed  this,  thou 
vndertheGofpell  of  peace.  Godfpakctohim,and  commaun- 
ded  this  but  by  his  Prophets,  to  thee  hath  he  enioyned  it  by  his 

oncly 


Br$therbj  Rtconcilment.  P  3 

onely  Sonne, Heb.  \  .He  came  as  it  were,  but  to  mount  Sinai,to 
burning  fire,to  biackneflc  and  darkneflc  to  ferue  in  the  oldnefle 
of  the  letter,  but  thou  art  come  to  mount  Sion,and  to  Iefus  the 
Mediator  of  a  better  teftament,ftablifhed  on  better  promilcs, 
to  feruc  in  the  newneflc  of  the  fpirit,  Heb.  1 2.  He  was  but  a  fon 
of/5^4r  the  bondwoman.  I  mcanc  the  law  which  ingendred 
vnto  bondage,but  thou  art  a  fonne  cfthc  frccwoman  X*r*,the 
Gofpell  which  is  free,  that  libcrtie  wherwith  Chrift  hath  made 
vsfrce,*/*/.  4. He  was  directed  but  with  thelaw,a  *  light  fhi-  t  i.p«t.i.i* 
ring  in  adarkeplace,and  had  buta'lanterneforhisfccttobc  •  P6Lil* 
1  light  to  his  paths:  but  thou  art  led  by  that  day-ftarre  the  Gof- 
pell, which  like  the  Wifemeiii  (tarrc  goeth  before  thee  to 
Chrift:  yea  thou  art  directed  by  the  Sun  of  righteoufneshim- 
fclfe.  who  faith  to  the:  Follow  my  (leppes,  andloue  thine  enemies 
a* I hane  toned  tbee.  O  if  rDafiid(h\ih that  Father) had  heard  „ 
Chrilts  precept,  Do  e^ood  to  your  enemies,  Mat.  ^ .  or  the  Lords  „ 
prayer,  Forgiue  men  their  trefpaffes  as  your  Father  fhall  for-  „ 
giue  yours,  Cfrlat.6.  or  the  Judgement  of  the  mcrcilciTe  debtcr,  „ 
that  would  not  forgiue  his  fellow-feruant  an  hundred  pence  „ 
when  his  matter  had  forgiue  him  ten  thoufand  talents, Mm.  1 8,  „ 
or  Chrift  giuinghis  life  for  his  enemies,  Afwf.20.  or  his  innume- 
rable fermons  of  louing  and  helping  our  toes, Lule^6. how  great 
would  his  louehaue  bene  with  chefe,  who  without  them  did  fo 
rccompcncehisarch-encmie  Saul,  and  reward  his  poftcritic? 
Here  is  an  example  for  vs  to  follow:  cuen  thePublicanes  and 
llnnersdogoodtothofc  who  do  good  to  them  k  faith  Chriit,  *  Mat.5^7. 
and  ifye  go  no  further  what  reward  fhall  ye  haue?  This  is  but 
imperfetlctchAritatts,  faith  *  Tbomtu  out  or4  Jn/Ime,  a  point  and  t  j.i  S^tjl.vf 
flgncofimperfccl  chantic;niy.  vfura  chtritatu,  but  the  vfury  ^':7, 
lndgaincfullvfcofloiie.  For  fhamc  then  of  our  profeflfton,  at 
leafl  for  fcare  of  lohng  our  reward,  let  vs  go  before  Publicancs 
andfinncrsin  thekingdomeof  grace  ,  kit  Publicans  and  fin- 
ncn  go  before  vs  into  the  kingdome  of  he.iuen.For  how  great 
punimment  fhall  we  be  worthic  of  "faith  Cbnfifimm%  if  when  jhJJj  l 
we  mould  as  children  follow  our  heaucnly  Father,  and  be  per-,, 
fed  in  this  as  he  is  perfect  ,  we  be  found  but  equal]  and  per-  „ 
ckance  inferior  toihe  very  Gtntilf  that  know  HOC  GodPifwhcn  „ 
II  3  wc 


h 


94  Brotherly  Rec$ncilement. 

»  we  arc  commaunded  toexccede  Scribes  and  Pharifees  in  our 
»  righteoufne(Te,we  come  (hortofthe  Eth  nick  pagans, what  tor- 
3?  ments  fliall  we  iiirTer? 

We  readc  that  eucn  heathen  men  haue  done  good  to  their 
{Li.$<xe>*x.i.  very  enemies  J  Sabel/icM  and*  Fu/aofa  bring  a  cloud  of  wit- 
?  Li.exmf.cz.  nc(fcs>  as  c&Lyctirgm  the  Lacedemonian  to  Alexander  a  boy, 
whom,  when  by  chance  he  had  ftrucke  out  his  eye ,  he  tooke 
home,intreatcd  him  curteoufly,and  inftructed  him  wifely .  Of 
fafar  to  Ctf  «//^,whom,notwuhftanding  his  defaming  vcries, 
he  inuiced  to  fupper  and  fed  his  foe.Of  Auguflus  his  bountie  to 
his  enemie  L.fitmaz  Vtjpapan  to  Vitelline:  and  Titm  his  fon  to 
thofe  two  patricians  thatafTecW  his  Empire.Thefe  were  their 
hwnani  afftttrtsftith  mine  authors  part  and  point  of  humanity; 
but  ours  (hould  be  more ,  Tietatls  &  religionispartM,  the  birth 
of  religion  and  the  fruites  of  the  fpirit.  But  what  do  I  fpe'ake  of 
mens  reafon,when  the  vnreafonable  beads  arc  friendly  to  their 
feeders  ?  The  Oxe  knoweth  his  owner,  and  thettupid  Ajfe  not 
onely  the  crib,but  his  matters  crib.  What  fliall  I  tell  you  of  hor- 
hTHn.**t.hift.  fes,  as  of '^ayflexanders  Bucephalus,  who  in  peculiar  affedtion 
M.8.M/.4*     ancj  jQUC  to  frls  louing  Lord ,  would  fuffer  no  man  but  him  to 
ride  himrand  though  when  being  wounded  at  the  The6a»Ciegc 
hcwasviifitforthefaddle ,  yetfurTeredhehim  nottogetvpon 
another  for  that  feruice :  in  reward  of  which  brutifh  kindnefie 
he  made  him  a  tombe  at  his  death,  and  called  the  towne  Htsce- 
fhalon  after  his  horfes  name,  as  many  hiftories  report.  What 
fliall  I  tell  you  ofAntiochtu  his  horfe  ?  who  to  reuenge  his  ma- 
tters death  by  Centoratns,  when  that  enemie  after  conquelt  tri- 
umphantly afcendedhim,hcad-ttrongly  galloppedto  attecpe, 
and  from  thence  did  precipitate  him  and  his  rider,  as  the  fame 
i  Lib jj.de hip.   author  and  '^£lian  doth  relate .  And  therefore  whcnk  Hetl or 
m*m*U*pap    ^acj  fecj  hjs  horfes  for  the  Troian  warre ,  Now  rufh  floutly  into 
Uk 8.  the  battell  ( iaith  ney>  Ny v  ^6/  nv  xopifbv  axon  vanv  y  now  re- 

member your  matters  cribbe,  and  repay  me  my  prouender,  my 
ttrong  wheate  and  fvveete  wine.  And  if  we  go  no  further  then 
thefe,  our  gold  is  but  drotte  and  horfc-gold,  our  charitic  is  but 
vfnrieand  horfc-loue,  who  claweth  his  fellow  to  be  clawed  a- 
gaine. 

Saint 


Brotherly  Reconcilement.  95 

Saint x  Ambrofe  giues  as  great  witnefle  to  maftiues  and  curs,  \Utx*mUx  + 
as  wc  (liall  to  our  fr  ends  thus  performe:  for  when  mT.  Satin**  %*£$** * 
was  imprifoned ,  his  dog  whom  often  he  had  ted  would  neucr 
forfake  him  in  his  bonds,  but  when  his  Lord  was  brought  forth 
to  be  cart  headlong  into  Tyber,  like  a  mourner  (kind  currc)  he 
flood  howling  befide  his  matter;  and  when  the  fhndcrs  by 
gnue  him  bread  tottop  hhvnouihprtdomtmadmouebatyz  held 
it  vp  to  his  mailers  mouth,  and  leapt  after  h'.m  into  the  riucr  to 
hold  vp  his  head.    But  whyfhew  I  that  at  home  which  davly 
your  eyes  may  bchold?Let  v  s  go  into  the  wildei  ne(Te,and  there 
(hall  you  fee  both  thc"Serpents  in  Tyrmthe  and  (hakes  in  Sjruf,  n  r.;«.M  tut. 
though  ttrangcrs  they  dettroy,  yet  fparc  the  inhabitants  in^8*^5* 
whofc  land  they  arc  nourifhed .  There  (hall ye  fcc,that  an  Ele- 
phant grieuoufly  wounded  with  Fonts  in  the  wane  againtt  A- 
lexmidtTt  neglected  his  owne  hurts,  fofily  with  his  trunkc  pul- 
led the  darts  out  of  his  matters  body,  till  by  cxtrcame  bleeding 
he  pcrcciucd  him  to  faint,  and  then  little  by  little,  and  foftly 
bowed  downe  himfcife,leatt  'Vor:u  his  body  falling  too  high, 
frould  more  be  grieucd  with  fo  great  a  fall. But  why  do  I  fpeakc 
of  thefe  milder  beatts?  the  very  ramping  and  roring  Lion,  who 
°feareth  not  *»v,at  whofc  roarc  the  beatts  of  the  field  do  tremble,  #prouer  jo.j* 
is  not  behind  men  in  this  behalfe.  For  when  one  ^indrocla  a 
feruant,for  fomc  notable  mifdemcanure  in  7^ow^,had  run  from 
his  matter  into  the  wilderneflc  oCesffrica,  there  to  lhadc  him- 
fclfc  from  the  fcorching  of  the  fun  he  cntrcd  a  caue  which  was 
a  Lions  lodging  gone  about  his  prey;\vhcrcto  the  fail  age  heart 
after  rauen  returning  with  a  thornc  in  his  footc,  he  mildly  be- 
held this  fugitiue,and  held  him  his  foot  to  plucke  out  the  prick: 
after  which  cure,  the  Lion  for  his  fee  fed  him  as  rm  guctt,  and 
gauc  him  his  diet  of  his  pray  (if'ttorics  (lore  not  vp  vntr 
three  yeares  together .  After  which  this  vagabond  leaning  h 
lohtary  lire ,  ami  rouing  about  Rome,  was  apprehended  by  his  fMftl6m 
maitter,and  catt  (asthofc^7?/*r//wcrcin  RomcJ  to  this  Lvbi- 
a:i  Lion  which  by  chance  had  then  bene  caught:who  feeing  his 
old  gucttjicknow  pledged  his  benefactor. and  in  figne  ot  requital 
fawned  vpon  him,and  lay  protti ate  at  his  tcet,yea  tore  a Pardale 
to  whom  his  friend  was  txpofed.  Thus  beatts  in  reaion  fauour 

thcif 


9  6  Brotherly  Reconcilement. 

their  frie»ds,when  men  become  vnreafonable.  And  therefore 

afanormit.  w^en  ^omc  s  Courtiers  about  tsftyhonftu  defended,  that  fomc 
beads  excelled  many  men,  as  the  Turtle  id  chaftitie,  the  Em- 
met in  prouidcnce,thc  dog  in  fagacitie,the  Storke  in  pietie,and 
the  Bee  in  induftry  and  reuerence  towards  his  King :  that  good 
K.of  Arravon  anfwered  wifely,that  whether  thefe  vermes  were 
in-bred  in  beafts  by  nature,or  giue  the  by  Gods  donatio,furely 
they  were  granted  them  for  no  other  caufe  but  tofhamevsjif 
reafon  (hall  not  exceed  fenfc,and  men  beafts  in  theworkesof 
humanitie .  Wherefore  except  your  iighteoufneiTc  exceed  the 
righteoufnefle  of  the  Scribes  and  Pharifecs,who  hate  their  enc- 
mie;  except  it  exceed  (faith  ChriftJ  the  charitie  ofPublicanes 
andfinners,  wholoue  but  their  friend;  nayfurely  except  itex- 
cecd  the  righteoufnefle  of  fauage  beafts ,  and  your  charitie  the 
loue  of  cruell  Lions ,  how  can  ye  hope  to  enter  into  the  king* 
dome  of  heauen,whenye  do  but  as  horfe  and  mule  which  hauc 
no  vnderftanding.and  as  Dogs  or  Lions  beafts  that  pcrifh? 

t£m.\\%.  It  was  diucllifti  policie  which  that  Florentine r  UMachiuell 

(one  that  hath  done  much  euill  to  politicians  of  our  age)  gaue 
his  ftatift,that  one  (hould  neuer  offer  nouti  benefices  veteran  in- 
ifiriawm  ohlimonem  wdttcere,  to  bencfite  or  do  good  to  him 
whom  notorioufly  he  had  wronged,leaft(faith  that  match-dcuil 
who  feldome  found  his  match  in  euill )  he  which  neuer  truly 
but  fainedly  wil  be  reconciled,whcn  thou  art  fecure  of  his  loue, 
reuenge  vpon  aduantage :  but  rather  ("faith  xhittsfchitophcl) 
Infigni  wihria  adtterfartHm  vidla ,  continue  on  doing  him  fomc 
notable  wrong,  and  kcepe  him  (till  in  enmitie,  lea  ft  being  for- 
ced by  his  friendship  to  truft  him  with  thy  felfe,hc  deceiue  thee 
at  a  ly  pe.  But  this  wifedom  of  the  flefh  is  enmitie  againft  God, 
and  is  twelue  times  infatuated  by  the  wifedom  of  God,RcmM. 
fafliion  not  your  felues  like  vnto  this  world,  but  be  ye  changed 
by  the  renewing  of  your  mind ,  thatye  may  proue  what  is  the 
good  will  of  God,  acceptable  and  holy .  Let  loue  be  without 
diflimulation :  abhorre  that  which  is  euill,  and  cleaue  vnto  that 
which  is  good  .  Be  affe&ioned  to  loue  one  another  with  bro- 
therly kindnefle.  Blefle  them  that  perfecutcyou :  blefle  ( I  fay) 
and  curfe  not .  Be  of  like  affecliou  one  towards  an  other, 

Rccompencc  I 


Brotherly  Reconcilement.  07 

Recopence  tonomancuillforcuill.Ifitbe  poflible  as  much  as 
in  you  lycth  hauc  peace  with  all  men.  Dcarely  beJoued,auengc 
not  your  felues,  but  giuc  place  to  wrath:  and  which  is  the  vp- 
fhotofall,ifthinecncmie  hunger  feedc  him,  ir  he  thirft  giuc 
him  drinkc:  for  in  fo  doing  thou  (halt  heape  coales  of  fire  vpon 
hi*  head.  Be  not  ouercome  ofcuill ,  nor  be  led  by  Aiachiauell^ 
but  ouercome  cuill  with  goodncfTe. 

Howbeit,  if  neither  our  heaucnly  Fathers  example,  nor 
Chriltour  elder  brothers  example,  nor  Dauui  our  fellow-fcr- 
uints  fampl3r,can  moue  vs  to  exceed  either  Publicancs  and 
beaftlyrnen,orthebea(tsofchefield,  yet  withfCJW*/S-j  letvs/Hcbl1  **. 
haue  refpec^  to  the  rccompence  of  reward,  feeing  by  this  wc 
xfl>t!lbcperfett  at  our  heauenly  Father  U  perfeEl,  and  haue  great  %  m 
rewardm  heaueu,  Lul^.6. }  j.  For  whereas  ( faith  a  ■  Father)  he  ■ 
bkttcd  the  meel^  but  \\ith  tnheritwv  the  earth,  Afar.  j.j,ancl  the  5. 
poore  infptrit  buc  with  appropriating  to  them  the  k**ldome:  and 
the  mvtrners  but  with  hope  of  future  comfort:  and  thidters  af- 
ter righteoufheflc  but  with  farictie  and  fulnefle:  and  the  mcrci- 
full  but  wi'h  obtaining  mercie:  and  the  pure  in  heart  but  with 
hope  offering  God:  and  peace-makers  but  with  the  appella- 
tion of  the  chldren  of  God*  and  fufferers  for  his  fake  buc  with 
fruition  of  the  kingdome :  by  this  laft  of  doing  good  to  our  e- 
nemies,  we  fhall  not  oncly  enioy  all  thefe,but  rpejhallbeperfetl 
Ai  our  heauenly  Father  is per  feci  :inc\  though  theic  many  vermes, 
thelemany  daughters  hauc  done  valiantly,  yet  this  lurmoun- 
teth  them  all.  To  helpe  vp  his  enemic  that  lycth  vpon  the 
ground,  and  increafe  his  former  dignitie  with  good  turnes , 
could  cuen*  /W/jtcll  his  Empcrow.tJac  qui  far  it,  ncnr^oillum  x  ^^-tnM» 
cvm   :immisvtr:s comvarOyfedfimillwum'Peoiudico  :  1  he  deed 
of  God  and  not  of  man,  he  fhall  be  perfect  as  his  heauenly  Fa- 
ther is  perfect.  'Perfefforum  (km  iff  t    faith  7  Saint  *sfujhne)t\vs  y  f 
is  not  milkc  for  babes, but  meareof(Trongmen,who  arc  grown        ••tW 
to  the  full  age  ot'Cbriltsltaturc.Forfec (faith*    h>yfojhme)how  \Lf€*m.& 
he  purs  this  as  crowncon  all  the  other  vermes,  an<l  addeth  this     '"•"•  Vl4/  *• 
the  L(t  a*,  the  perfection  of  all,  ye  fc.tll  beprrfctl.  The  ranges  of 
this  Uakphs ladder  he  i\  t  downe  bcforc:the  firlt  (reppe  is,not  to- 
be  angry:  the  (ccond  is, not  to  cxafj-cratc  with  bchauiour:  the 

N  thud 


9  8  Brotherly  Reconcilement. 

third,  not  to  rcuilc  in  fpeech :  the  fourth ,  not  to  do  wrong  in 
deed:  the  fift,  not  to  requite  euill:  ihcfixt,not  toreiiftiniurie: 
the  feuenth,  to  beare  it  with  patience :  j  he  eight,  to  prepare  for 
more  wrongthen  was  offered:  the  ninth,  to  loue  our  enemies: 
andlaftly,  which  is  the  end  of  all,  to  pray  for  thcm,and  do  them 
good,  and  this  is  the  toppe  of  the  ladder  that  reacheth  vp  to 
heauen. 
».  Vfc.  Which  doctrine  as  it  in(tru<5teth  vs  to  loue  our  foes  in  deed  & 

in  truth,  foreproueth  it  iuftly  them  who  loue  in  tongue  onely, 
and  in  word  alone.  And  as  it  requireth  the  hand  of  friendfhip  in 
the  tongue  of  friends,  fovnmasketh  it  all  face.takwg  friend- 
ship, which  in  word  pretendeth  amitie,  but  in  worke  exten- 
deth  enmity  to  foes  as  they  were  their  fricnds.G  rieuoufly  com- 
plained rDavtd  of  fuch  familiar  trecherie/P/Q/.  5^.12.  It  was  net 
mine  openenemie  that  did  met  lots  dishonour  ,for  then  I  could  have 
home  it.  Neither  was  it  mine  aduerfarie  that  did  exalt  himfelfc 
againft  me*  for  then  I  would  haue  hid  my  felfe  from  him :  but 
it  was  thou  my  companion,  mj guide ,  and  mine  owne  familiar 
friend,  which  tooke  fweet  couniell  together,  and  walked  toge- 
ther as  friends.  My  familiar  friend  whom  I  trutted,  which  did 
cate  with  me,  hath  lift  vp  his  heele  againft  me,  and  laid  great 
waite  forme,  PJa/.qi.The  Prophet  leremie  kit  nolcfa  of  talfc 
iv'icndOri'ip:  Euen  thy  brethren ( faith  God  ro  his  Prophet)  euen 
thy  brethren,  and  the  hovfe  of  thy  father,  euen  they  haue  dealt  vn- 
faithfvlly  with  theey  and  they  haue  cry  ed  out  all  together  vpon  theey 
beleeue  them  not  though  they  fpeakff  aire  to  thee,  fer.  1 2. 6.  And 
therefore  compare th  David  ihcm  to  bees,  T^faLi  iS.They  ctme 
•  i*t>.Huf.m     alout  me  Ul^e  bees:  and  very  fitly  faith  a a  Writer:  for  the  Bee  (  as 
hub  5.  dtktf.  b  tAriftotle  noteth)  carieth  hony  in  her  mouth  and  a  fling  in  her 
MinuL  •*;. ".  taile.  Such  Bees  were  the  iewes  to  our  head  Chrift  lefus  (  faith 
JohnHvf.)  Mat.i7mCMatfleriwe  know  that  thou  art  true y  and 
teacheft  the  way  of  God  truly:  behold  the  hony  in  theirmouthes, 
tehvs  therefore  is it  larvfv/l  to  give  fifar  tribute?  behold  their 
fting  in  rhetayle.  But  he  knew  their  thoughts,  and  pulling  the 
vizard  of  falfe  fnendfhip  from  their  face,  Why temptye  me 
(faith  he)ye  hypocrites?  And  the  dvxof  this  fwarme  was  no  o- 
i  A&.i.x*.     thcr  but  euen  Ivdo43  who  wm  'guide  to  them  that  tookc  lefus. 

He 


Brotherly  KceeneiUmtnt.  $9 

He  came  to  His  Lord  with  hony  in  his  mouch,  Aney '  God  fauc  d  M*«*.4f. 
thee  maifter;  but  tn  hi*  tatle  was  afting,w Inch  crycd,^f*^,God 
fauethcefrommemaifter,  forhe  betrayed  him  wich  a  kille  in- 
to their  hands.  And  fee  how  our  Sau  our  in  greatelt  indigna- 
tion vpbraidcth  his  trecheric  and  vnki«idnelie;/i^u(fajtl/hc)*  LuJoi^t 
betrayeft  thou  thefonne  of  man  with  a  k*(ferE  uery  word  i  s  ponde- 
rous,and  an  argument  of  vnkindnes:  Iudaty  what?  my  Itcward, 
andmincalmner,yeamineowne  difciplc:  IhJUs,  furely  he  is 
notour  enemy  though  he  come  with  fwords  and  Ctaues,Frtend 
wherefore art  thou  come?  Yes  (bleffed  Sauiour)  it  is  Iudas  thy 
burfcr,  who  was  a  theefe  and  caried  the  bagge:  betryeft  thou? 
who  before  confelTed:  yes,  he  betrayeth  who  before  profefled: 
for  though  in  words  he  confefled  thee,  by  workes  he  denyed 
thee.  Thou  whom  I  chofc  out  for  one  of  my  twelue  Apoftles, 
thou  for  whom  alone  I  carued  at  my  laft  Supper,  and  I  gauc 
thee  a  foppc  dipped  in  kindnefTe;  betrayeft  thou  the  fort  of  man! 
a  feiuant  thy  Lord,  a  difciplc  thy  mai(ter,che_/&«*/0/»M/f  with- 
outfinne,  andfcllcll  him  forth  rry  pence,  who  is  the  price  of 
the  world, and  the ranfomc  ofmankind?  and  that  with  a  kilTe? 
with  a f  pledge  of  affedtion  doclt  thou  giue  a  wound?  with  a  f  ^^,, 
kifle  cf  louc  doft  thou  execute  hatred,  and  with  a  hgne  of  peace  IO  •■*** 
doefl  thou  infliCt  death?  Thus  the  Wolfe  deuoured  the  Lambe 
ofGod  vndcr  flieepes  clothing:  thus  Chrifts  burfcr  that  caried 
the  bagge  was  a  thcere  to  his  maifter,  and  in  punifhment  of  h:s 
trechcric,  like  a  thcere  in  the  Cattle  yard  ,  he  walkcsvp  and 
downe  the  Scripture  with  this  bolt  at  his  hccles ,  lmd*S  IJcanot 
one  oflhc  iwcluc.vrku  b  a/'o  /'rtr.iyeA  b:m  th'-gingling  or  which 
bolt  at  his  hccles,  tcls  all  that  hcarc  it,  he  is  in  that  inrcrnaltyri-  &  « p«i  i* 
f§nk kept vp t» clMtnes of dtrlr»e feybc<:sii\\c \\h^n  UcbYOi]^htho -  h  JuJ  g 
ny  in  his  mouth,  he  brought  a  uing  in  his  taile,  and  with  his 
precious  balmcs  brake  our  head.  Atom vtimmm film  I  mitt  trm 
harrt'-ihter  pe  (T.>i7et9arn\  would  Godonely  fmUs(  faith  a\Vri-  i  Iw*  ?{***. 

tcr; bad  lopcihdioufly  betrayed: but  n<  th*  another  J 

we  may  fhnd  tn  a  gaxe>Ot  rather  in  i  maze  admii  c,7>W  Dew,  ¥*"•'+*{[)*»• 
U  olenm  mini  eft  ma  G  od, 

now  rail  dow  is  the  world  of I  its,  nemo 

«l  bisfectrtu,  none  can  dcapc  them.  Hl  Ipc  Lord,  for  there  is 
N  2  not 


loo  Brotherly  Reconcilement. 

not  onc.godly  man  lefc ,  for  the  faithfull  are  minilhcd  front  a- 
niong  the  children  of  men,they  fpcake  deceitfully  euerv  one  to 
his  neighbour,  they  do  butflatter  with  theirl'ps.  and  diflemble 
with  their  double  hem.7>filme  1 2 .1 .  The  faithfull  man  is  peri- 
fhed  out  of  ihe  earth,  &  there  is  none  true  hearted  among  men. 
They  all  lie  in  waite  tor  blood.  Euery  man  hunteth  his  brother 
with  a  net:the  belt  of  them  is  as  a  brier ,  and  the  mo(i  righteous 
of  them  is  (harper  then  a  thorne  hedge.Trufr  ye  not  in  a  friend, 
neither  putye  confidence  in  a  counfeller .  Keepe  the  doore  of 
thy  mouth  from  her  that  lieth  in  thy  bofome » for  the  fonnc  re- 
uileth  the  father,  the  daughter  rifeth  againftthe  mother,  the 
daughter  in  law  againlr  her  mother  in  la^',  and  a  mans  enemies 
arc  they  of  his  owne  houfe,(J%<:£.7.2.  Which  caution,that  bec- 
l'C**"***i*-7-  terhe  may  imprint,1  /<??w»  exemplified!  it  with  feueralinitarccs 
iT.^m.iy.    ofvnkindnen^rr^w/a/^Wf^ 

»Math.2tf.      decerned  Dauid; and" Iudas  the  true  Achttophelhxs  mafter  Icfus. 
•  Iudg.9.  <]>ut  no  confidence  in  a  counfeller \  as  d  i  d  the  °Shechemites  in  exf£*- 

melech ,  whom  when  they  had  aduanced ,  he  opprelTed  them. 
p  Iudg.itf.       Keepe  thy  tongue  from  her  that  lieth  m  thy  bofome,tox?Daltlah  be- 
trayed SantpfoByVihtti  he  dallied  her  in  his  lap .  T or  the  fon  reui- 
m  2.S.im  16.      hih  the  father^  Abfalom  did  Dauid.The  daughter  rifeth  agamjl 
her  mother^  a  tcflimonie  wherof,though  in  Scripture  thou  canft 
not  find  (fakh  he)  yet  arc  there  fo  many  examples  thereof  in 
dayly  experience,  that  rather  we  (hould  weeps  there  are  fo  ma- 
ny ,thcn  fearch  them  out .  The  daughter  in  I  .w  again si  her  mo- 
rGcD.atf.jj.    ther  inlaw,  WEfawes  wife  agamft  Rebecca.  And  a  mans  enemies 
are  they  of  his  owne  houfe:  here  I  feeke  not  examples,  for  they  arc 
moe  (faith  lerome)thci\  can  be  numbred.  Abel  is  perfecuted  of 
none  but  Cain:  Ifaac  of Ifmae Idaakob  of 'Efatt:  Mofes  of  his  bre- 
thren: Damd  of  Saul:  8lia-s  otJezabel.znd  ftrift  of  his  owne  j*ho 
(hold  haue  bin  the  ma  of  his  peace.Which  emr.ity.as  it  wasfirft 
f  Gcn.3.         laid  and  begun  in  the f  Serpents  {ccd  and  the  feed  of  the  woma, 
foeucr  fince  out  of  the  Churches  bowels,  like  the  wombe  of 
tGcn  "5        x%ebecca  hath  two  manner  of  people,  like  her  twins  bene  de- 
v  Gal.  5. '        uided  out  other  bowels,which  being  as  contrary  as  thcvflefh  to 
thefpiriteachto  other,  hke  laa^pb  and  h fan  druggie  in  the 
x  Gai.4,         wombc,  and  being  come  to  ftrength  like  the  ions  of  trie  bond- 
woman 


Brotijerly  Reconcilement.  I  or 

woman  and  free,perfecute  one  the  other .    And  as  he  that  was 
borne  after  the  flerh  ,  pericc  uted  him  that  was  borne  after  ihe 
fpirit,cuenfo  it  isnow.Thus  a  brother  is  molt  decerned  by  his 
brother  whom  he  crufted:  thus  he  is'dcfpifcd  of  his  owne,aiid  /M  >rkM  4. 
not  without  honour  in  another  counucv.  *!crcpl.  isafHi&cdifl  \ 
his  fathers  houfe  among  his  brethren,  and  fold  into  Egypt,  and 
)&\no*-7*h*rao  exalts  him.  °  'Jftiofes  is  can1  out  by  his  parents  inio  t  GendLfi. 
theriuer,  but  though  h's  father  and  mother  forfocke  him  yet  K 
*  the  Lord  taketh  him  vp  by  the  hand  ofPharaoes  daughter,  w  I. o 
nourifhedhimforherownefonne.  Ttrvnm  it  caft  jntotfac  dun- 
geon bfZedechiu*  counfeIlers,and  hfSbedmelech  an  Egyptian  e  T;re„ 
isdeliueredoutofprifog.  And  as  it  was  then,  euen  fb  is  now,  4.vui'jiu.i% 
when  we  are  fallen  inco  the  word  times ,  into  the  la(t  pm  of  * 
Neb»chaJne<A*rj\mz°  echoic  feet  were  of  iron  and  clay,  into 
thelaftage,wheroffhelpeaketh>/)^^rflr/?z////w^  ferro t\\h\ch  t<h      i  Mfc 
is  of  hard  iron  ,  and  in  it  men  ofltonic  hearts :  that  the  nearer  ur" 
they  are  in  affmitie,  the  nearer  they  are  in  trechcry:  as  the  hea- 
then there  expenmently  complaineth  or  this  age: 

Non  hoffes  ab  heffiite  tut  its  > 

Necfocer  a^ene>otfratrum  cjuocjue  grtt't*  rara  eft. 
Immtnet  exit  to  zircortu^is,  tlU  manti, 
Lurida  terrible  smifcent  AcomtAnouerct, 
Fth Hi  Ante  dtempAtrios  incjut  tt  in  annos. 
From  henceforth  (laith  our  Sauiour)  there  (Tiall  be  flue  in  one 
houfc  dcuided  ,  three  againli  two,  and  two  agamil  three  :  the 
fatherfhallbcdeuidedagiinft  the  fonne,  and  the  lbnne  agl 
the  father :  the  mother  againlt  the  daughter,  and  rhc  daughter 
againft  the  mother :  the  mother  in  law  agamlt  her  daoghtcria 
law,  and  the  daughtenn  law  againft  her  mother  in  law .   Thus 
the  man  of  our  peace  whom  wetrult,  often  layeth  great  waitc 
for  vs:  thus  counterfeits  vndcr  the  colour  ofgold,and  falfc  bre- 
thren vnder  the  vizard  of friendfhip cftfoonc* betray  vs.  It 
a  common  trickemhis  dayes ,  who  beholding  it  complaii 

Tut  a  fie  7«/>;/./_.  VUk  eft  per  amict  fdOi  9  e  nam  (  cn- 

•.fnnih.ibet, 
.'/}  aid  common  irjy  it  k,>  •  fodtCtdMtl 

Hit  bejti  i'UMHcry  IjjonrU. 

And 


102  Brotherly  Reconcilement. 

And  as  it  was  then ,  cucn  fo  is  it  now  in  thefe  ptrtUtu  times, 
l  a.Bdr.5.10.  wherein  (as  the  8Scribe  fpeakcth)  vnrtghteoufneffe  andvoluptu- 
oufneffe  hane gotten  the vpper  hand vpon  earth  ,  wherein  the  /and 
/ball  be  barren  from  faith  (as  he  prophefied)  and  iniquitie  [hall  be 
increafedmore then  thou  haft feene,or  haft  heard  in  timepaft ,  that 
all  friends  fhall  fight  one  againfi  another ;when  witjhal  hide  itfelfe, 
and  vnderflanding  depart  into  his  prime  chamber .  Our  Sauiour 
foretold  the  like  caufe  of  not  vnlikc  erTe<fr,  Math.  i^/Becaufc 
(faith  he) mt^uitie fbaR be  increafed,  theloue  of  many  (hall  be  ' 
hCdlui.  iuhunc  cold,becaufe  of  a  flood  of  iniquitie  (ashone  expounds  it)  where 
locum  men  are  frozen  in  their  dregs ,  the  loue  of  many  Jhallbe  cold,  or 

iEn*rrMbunc  frozen  (as  Tte^rdorh  interprete  it.)^or  as  an  inundation  of 
locum  much  water,freezeth  in  thofe  regions  from  which  the  Sunne  is 

fare  remote;  fo  a  flood  of  iniquitie  in  thofe  parts  from  which 
the  Sunne  of  rigteoufneffe  is  farre  dittant ,  hath  made  fuch  a  froft 
of  charitic,  that  f rater  inf  delis  (to  vfe  the  words  of  Hugo)fra- 
tremfdelem ,  one  brother  betrayeth  another ,  as  our  Sauiour  pro- 
phesied Math.i^i  o.and  breaketh  the  knotoffricndmip,£W* 
cum  familiar -ifflmu teucn  with  their  dearefl  friends  and  familiars, 
zsTheophylatl  a  molt  ancient  Archbifhop  ncarcft  the  Apoftles 
times,on  thefe  words  obferueth, 

And  if ludai  brought  vp  in  Chrifts  bolom,ifthe  wormebred 
invirentilignoy  in  the greene timber,  did  thus  fret  and  confume 
.that  tree  of  right  eoufnes :  quidfiet  in  arido  (as  himfelf  rcafoneth) 
what  will  this  worme  do  in  drie  wood,  Luke  23.  3  r.  If  the  head 
drinke  deepe  of  this  wormewood  from  the  hands  of  his  owne, 
whogaue  him  gall  in  his  meate,  and  vineger  in  his  drinke.- 
what  may  the  members  of  his  bodie  expe(5t,but  tt>  pledge  their 
head,in  rcceiuing  that  potion  into  themfelues  ?  If  thefe  Bees  of 
his  owne  hiue,  brought  our  head  hony  in  thcis  mouthes ,  and  a 
fting  in  their  taile  to  wound  it  vnto  death :  what  might  Tiaiiid 
lookefor,  but  that  they  come  about  himalfo  like  bees,  to  giue 
good  words  with  their  mouth,but  curie  with  their  hearts,?/*/. 
\^Sim.io.9  62.4.  What  might  vAmafa  looke  for  from  lip-Jouing  Ioai,  but 
wel in  ore, verba  IcElis ,  honie  in  the  mouth,  or  buttered  words, 
(as  the  Pfaimift  fpcakethj  Art  thou  in  health  my  brother  ?  And 
fclmcorde  &fraudeminfaclis ,  an  heart  full  of  gall  and  bitter- 

nefle, 


Bntherly  Reconcilement.  103 

ncfTc,and  an  hand  full  of  blood.  Thus (fethc  theyfriend/j  to  their 
neighbours  ,  when  mtfcloiefe  u  in  thetr hearts,  'Pfa/meiS.l .  Art 
thou  in  health  my  brother?  It  is  the  voice  of  Joab ,  when  he 
meant  to  be  his  butcher.  But  //«w/4  might  haue  anfwered  this  / 
dilTembler,  as  thefickc  Hen  in  the  fable  replied  to  the  Cat ,  af- 
kinghowfhedid:  BencfttudtfcecLu,  better (Ithankcyou)if ye 
would  go  farther  from  me  .  Such  a  v  firing  Cat  was  he ,  w  ho 
came  to  fee  TtAHidfPfalme  41 .6".  If  he  come  to  fee  me,  he  fpea- 
keth  lies,  hcheapethvp  iniquitic  in  his  heart,  and  when  he 
commeth  forth  he  telleth  it ,  JVhenJbalihedte ,  And  his  nAmepe- 
rtjhr  now  that  he  lieth  let  him  rife  vp  no  more.  Thus  one  thing 
floteth  in  their  mouth  (faith  a  Father)  and  another  thing  is  cli-  1  jn0m  (9ment, 
ued  deepe  in  their  heart.  St  venenum  Ammi  lirqna  mclU  tegunt%  mM*^i- 
like  cunning  Phifitiansthatfhould  poifoo,  they  couer  the  poi- 
fon  of  their  heart  with  fugrcd  words ,  that  more  eafily  we  may 
receiue  their  bitter  potion,  and  drmke  their  cap  ofdcAdlymne* 
With  Indus  they  kilTe  their  brethien ,  but  ofcttto  oris  non  chtrt- 
tmu  (  faith  Auftme)  with  the  ki(Te  of  Indus  ,not  of  Iefus;  of  their 
mouth, not  their  mind :  Oris  AttAclu  non  menus  ajfjclu,  coniuntti- 
cne  Ultorum,  non  commixtiene fptrifuum :  they  draw  neare  their 
brethren  with  their  lips„'but  their  he  Art,  that  heart  is  farrc  from 
\k\z\x\.m firry foftomc  compares  them  to  the  word  kind  of  dogs,  mBwmM$Mt» 


Mud 


which  birkc  not  at  pafTengers ,  normakc  (hew  of  any  rancor,  \  ' 
as  other  common  curres  do,  oxitotT\<  /*  kai  nfotirlc.  1  vt  A/*n'//t-  »»*. 
t*i  o-/»fx*>  but  fawne  vpon  them  ,  and  fhew  an  outward  face  of 
gcntlcneflc,  Kttl  *3t/A«txT**  mCovth  vto*  Mrmt  inytifj&r .  but 
comming  behind  them  in  priuate ,  and  taking  them  at  aduan- 
tage  when  they  fee  not  aorpercciue,  priuily  they  fnatch  them 
by  the  hcelcs .  And  he  there  g»ucs  his  cenlurc  of  luch  fawning 
Jpaniels,oim/^oAtw/i7if«iT«r  w^KifW^t'^Ofa/  xraA'^nirvr* 
thefe/^Trwmr  dogs  (faith  he  J  are  worfe  then  common  barking 
curres,  that  very  honcHIy  giuc  vs  warning  of  their  teeth  before 
they  bite:  and  that  father  fulyappliech  his  compnrifon,  un  our 
xa.i  Affywroi  Kurttt  ov7\  Kfet^oyn^opTt  c(yoZ'ofjt.i9cj,  cm  J\ryAkm 
MTlfi*'  and  cucn  fome  men  arc  dogges  frith  be)  which  neither 
bawlc  with  their  mouth,nor  fnarle  I  |  iliew  any 

rancor  in  outward  bchauiour  towaids  others,   as  thofc  bar- 
king 


104  Brotherly  Reconcilement. 

king  curres  which  1  (heaped  ituhever ball  reconcilement:)  \tL- 
Q$&  cfle  &c.  but  fecrctly  they  concinnate  and  fainedly  forge  de- 
ceites,  or  (as  Dauidtmy  expound  Chry/bffome)  they  courage 
themfelues  in  mifchiefe,  and  commune  among  themfelues  how 
they  may  lay  fnares,and  fay,  that  no  man  (hall  fee  them.  They 
imagine  mifchiefe  and  pradife  it,  that  they  may  keepe  fecrct  a- 
mong  themfelues  euery  man  in  the  deep  of  his  heartjP/W.o^.f. 

n  i.Cor.u.26  6.  Thus falfe brethren  (  among  whom Tdtf/himfelfc  was  in  pe- 
rill)  (peake  with  the  voice  oilaakob ,  when  indeed  they  haue 
the  hands  of  £/&#.  Exterior a ferenita*  tenet, &  interior  a  tempeftas, 

\JSSSlSL  (asone«fpeakethotfomeMonkes,fuch  euill  bcafts  and  flow 

KMcb.  bellies,  which  being  fruges  con/umerenati,  like  the  frogges  and 

gramoppers  of  Egy  pt,eate  yp  the  greene  hearbes  and  tat  ot  the 
land.)  They  fpeake friendly  to  their  neighbors,  but  imagine  in  their 
hearts.  And  it  were  lcflc  vnnaturall,  if  cuen  thy  brethren  onely, 
and  domuspatris  t/H,  and  the  houfe  of  thy  father,  (as  they  vfed 

f  icr.  u.<f.  *Ieremie)  were  perfidious,  and  thy  kinfmen  and  friends  did  be- 
tray thee,  as  prophefied  ourSauiour  they  would:  but  when  pa- 

9  Mat.24.10.  ter  domw  tH^  the  father  of  thy  houfe  fulflfleth  Chri{hqprophefie, 
and  betrayeth  his  ovenc  bowels  mo  the  hands  of  finfull  men ,  this 
ismoft  vnvmuvdll,  fmprobits  t/Ie pater  crudel }is  tHtjuocjue  mater, 

r  Ezec.1^.3.  ^  father  is  an  Amorite  and  thy  mother  an  Hittite,  as  the'Pro- 
phet  fpake  oflfraels  parents.  Scelm  eft  Iafon  &  magu  fcelta 

/Lam.4.3.      Medeamater,  More  crucll  then  the f  dragons  in  the  wildernelTe 

1  lob.  3?.  to  their  young,  yea  then  the  'Oftrich,  who  flieweth  himlelfe 
cruell  to  his  young  ones  as  if  they  were  not  his,  are  thofe  which 

u  Exota.       like*  JMofes his  parents  expofe  their  ovvnefonne  to  the  waues » 
oftheriuenyet  cry  theic  peace,  peace,  and  would  be  called 
peace-makers,that  fo  fteale  they  might  that  bleflfing  from  their 
heauenly  Father  in  the  apparell  of  Chrift  the  elder  brother. 

x  Lih  \Mcon-  gut  incjeed  they  are  pacidia  non  pacifict,  faith  x  Bernard.thcy 

utrf.au  Carte.    r       .  *  r  V      J      »  .  >         7 

f*p.i  1.  ipcake  vnto  vs  or  peace,  but  in  truth  prepare  themlelues  to  bat- 

tell,  for  they  fay  and  do  notiVtinam  tcmen  noftri  etfi  non  facer ent 
fait  em  dicer  ent,  faith  that  Father,  Would  God  ours  though  they 
do  not,  yet  would  fay  weil.andknow  the  things  that  belong  to 
^il^t^L  cnc'rPeacc-  But  as  a r  Gcnerall  of  the  Francifcane  Friers  reprc- 
rtUr.bi.  x.      bending  chat  focietieslife  &  learning,  truly  fpake  of  them ;  My  ' 

deare 


Brotherly  Reconcilement.  icy 

dtare  brethren  (fa'fth  he)  f rem  the  fir  ft  beginning  of  our  Order  and 
religion  confeientia,  conscience  did fiourifb  :  but  koneflic  decaying 
by  little  and  little,  the  fir  ft fy  liable  u  left ,  and  fcientia,  fcience  or 
knowledge  alone  remained:  but  now  by  our  faults  the  firftfy  liable  be- 
ing taken  away  again*,  we  rematne pure  entia ,  blockes,ftoekes  and 
tmager.  Co  (1  fcarcmc)  fome  Prarfevft  of  Englifh  Francifcans,of 
Benedi&ines  rather  (as  they  count  thcmfeluc-s ,  and  would  be 
called)  viewing  their  mores  o-  fcienti.im,\\o\\  they  areliu'd  and 
learned,  may  as  iuftly  complaine,  not  with  *  him  that  they  haue  \  *«*  fy&. 
multum  fctentia,parum  confaenti*'.  much  fcience, and  little  con- 
fciencejbutoflofTcofbothfyilables/rvith  the  Prophet  Efa.i.<$. 
The  whole  heart  is  heauie^  and  the  whole  head  is  fic^e,znd  the  dif- 
eafe  of  the  head  is  falcn  vpon  the  hart,that  the  child  in  vndcrfta- 
ding  may  cry  with  the  *  Shunamitcs  boy,  A  fine  he  Ad,  mine  head,  *  %Mb^A,  t% 
and  hrs  mother  cannot  mend  him:  and  the  man  of  ripe  age  in 
malitiouficiTcmay  complaine  with °  Ieremte  in  anotner  mca-  *  I****** 
ning:  My  belly ,  my  belly,  I  am  pained  at  the  very  heart,  mine 
heart  is  troubled  within  mc.-for  from  the  folc  of  the  footc  to  the 
top  of  the  head  there  is  nothing  whole  therein,  but  wounds  in 
the  head,  fwcllings  in  the  heart,  and  in  theother  parts  fores  full 
of  all  corruption.  And  if  they  either  had  like  thofe'Iewes  con-  t  *cm.io.». 
fctentiam fine  fctentta^eale  andloue  without  lenow ledge ,we  might 
hope  they  would  be  fimple  as  Doues  without  gall,  and  looke  to 
their  hart:  or  if  they  had  loft  oncly  the  firft  lyllable  ofthcir  con- 
ference, mdifiid  /cunt  tarn  fine  confeientia,  like  the  4  Corinths,  . 
^Wr^-wi/Wr^*^,  we  might  expeel  they  would  be  wife  as 
ferpents  to  defend  and  look  to  their  head:  but  feeing  like  th*fc 
Francifcanes  they  haue  loft  both  fyllables  of  their  confeieuce, 
(ltrange,thatinParadifca  place  of  puritie/liold  neither  grow 
the  tree  of  life  nor  the  tree  of  knowledge)that  only  they  remain 
fnraentta,  pure  and  mearc  things  (as  that  gouernor  fpake  of 
(hem  J  ftatues  and  images*  which  haue  heads  and  vnderftand 
not,  nor  know  the  way  of  peace  ,  hands  and  handle  not  the 
works  of  charitie  and  decdes  of  reconcilement.  I  will  not  adde 
with  the  Prophet:  They  that  made  them,  and  let  them  vp,«irr  hire 
vntothem%but  fo  are  alt they  that  put  any  trufi  in  them.  I  wifli,  as 
theft  golden  images  arc  fee  vp  in  tnc  temple  (by  them  who 

O  commie 


io6  Brotherly  Reconcilement. 

commit  the grcatejftidolatrieiufctui^.g  vp  fuch  images  in. the 
Church  of  God/ and  adored  by  thekiimple  Saints,  (though  it 
be  but  as  the  people  honoured  the  Afie  that  caryed  //&,  with  a 
turn  tibt,  fed  rshgiwt,  noibecauk  they  arc  pure  filuer,  butlike 
/  Mat.21.        Ctfars f  braflc  pen ny,  Cruris effgum  qui  hbet,  ciffu  btbet,  Aifcs 
may  haue  C&fttrs image endfuperfcription:)  fo  they  wold  not  like 
I  Dan.3.         Nebuch/idnez,z,arss  goldeiy  image  procure  the  degth  of  them, 
who  in  wifdome  like  Daniel  fatt  notdowne  and  woiflhip  them. 
hT>!uxomme»i.  I  vvifh,  that  as  the h  Romanies,  though  they  eredted  noca  tem- 
de(on.T{oma».  pie  to  Wifedome,  nor  Temperance,  nor  Patience,  nor  Magna- 
nimiue,  nor  Continence,  yet  builded  a  temple  to  (Concorcj:  fo 
i  i.Pct.s. j.      -though  they  build  not  themfclues  as  ti  fpirithdlumpk  to  thofe 
i.Cor.6.15.     yertucs  and  goddefles  of  the  fpirrt,GW/.5.2  2.tp  Faith,  nor  Tem- 
perance, nor  Lo-ng-fuffcring ,  nor  Gcntlenefle,  nor  Peace,  nor 
Meekne(lc,nor  GoodnciTe,yet  Charitatitemplumftctr  entity 
would  edifie  tbemfilaes in  &#f,  and  build  themfclues  a^tcmple 
to  Concord, and  Charitiei And  though  they  build  her  a  temple, 
yet  is  it  not  founded  in  faith,  nor  her  walles  reared  and  railed 
vp  with  Hope,  nor.  her  roofe  perfected  by  Charitie ,  as  Saint 
Aufline  fpeakctb.  They  brag  of  Concord ,  and  cry  to  all  men, 
,  peace,  peace, when  there  is  no  peaceifor  in  their  titular  temple 
of  Concord  they  facrifice  their  brethren  like  ilieepe  on  the  al- 
tar of  their  heart,and  yet  cry  they  Temp Iwn pacts,  templnm  pAcu, 
fPluunvit.    peace, peace,  where  there  is  no  peace.  L\ktkL.Opimtw  the 
djf  tr.  cr  1   •  (jj^{^  who  fluc  ^000.  of  the  faction  of  the  Cjrdcchi,  and  yet 
99  forfootbbuilt.a  temple  to  the  goddelTe  Concord.  But  what  was 
99  this  elfe  ejuam  irrifio  Dcorum,  to  mockc  the  God  of  peace,faith 
/  ub    At  tm.  )'dufliney  to  bud  d  a  temple  to  that  goddefle,  who  if  fhe  had  bin 
Det  (Af.i$.       in  the  citie,  it  had  not  bene  rent  with  fo  many  diflentions .  Cur 
>*  enimfirclms gejlis congruere voltieriinty  nonibi  potius  <%dem  Dif- 
»  cordUfabricaruntf^ox  if  they  would  haue  done  futable  to  their 
>>  deedes,  why  rather  ere £ted  they  not  a  chappell  to  Difcord? 
Thus  face-taking  friendship  oft  comes  in  fheepes  clothing, 
whenwithinftieisaraueningWolfe,  for  by  her  fruits  ye  (lull 
know  her.  Thus  masked  malice  vnderthe  vizard,  vnder  the  ha- 
bite  of  amitie,  faineth  her  felfe  to  be  another,  when  indeed  (he 
m  1  King.  1*    is  the  m  wifc  toihrobotm,  of  fighting  agamfi  and  chiding .  And  he 

that 


Brotherly  Reconcilement \  toy 

that  like  old  °  Jfaac  is  dimme-fightcd,  may  be  eafily  deceiued  *  Gc"-a7»- 
with  the  voice  of /**/*<>£,  a  ndf aire  tongue  rffuppUhters^  till  he 
feelc  the  rough  hands  oikfau,  YttAhijjh  the  Prophet  him- 
lelfc,forthe  dimnetfe  of  his  eyes  may  be  coufened  with  her  dif- 
guife,  till  the  Lord  rcueale  it  vnto  him,faying,  Behold  the  wife 
of/rr^Mwcomminginvnto  thee,  and  faining  her  fclfe  to  be 
another,  and  then  can  he  vnmaske  this  mittrefie,  and  tell  her 
who  (he  is  aflooncasfhc  enrreth  thedooreof  his  care,  or  his 
eye:  [ome  in  thou  nife  of  Jeroboam,  vehy  fatnefl  thou  thus  thy  fclfe 
to  be  mother?  I  am  come  vnto  thee  with  heauie  ncwes.Yeaiifa* 
ritie  that  is  neithery?;**^  nor////////, (as  Bnu  fpake  v\  ifely  ot  her) 
or  rather  not  one \y  ftmple  a*  adouelt)  thinke  no  ekt/l,but  alio  -wife 
as  a  ferper.t  to  difcerne  ell  things,  and  fee  what  is  euill,  could  lub- 
fcribc  on  the  night  this  Epigram  to  the  inscription  of  the  Con- 
fuls'tcmple,  Adsuvecors templumfactt  fincordut,  bloudie  and  9  TiW- •*•  * 
warrifh  hands  build  a  temple  to  Concord.  And  we  in  this  wife 
charirie  may  iudgc,  that  though  themfclues  they  inferibe  with 
the  Temple  of  Concord^  chough  in  their  forehead  and  front  like 
the  pHighPrie(Tthey  carrie  the  infeription  of  Holttitjfe  to  thef  l 
Lord,  tndamitte  to  their  brother:  yet  voeabulum  opere  deftruxe- 
runt, faith  **  Urome ^though  in  words  they  profefle  it,wich  their  f  C»*mmM 
wotkes  they  deme  it;  though  they  make  a  ihew  ofloue.yet  haiic*"      7 
they  fo  denyed  the  power  thereof,  that  in  their  itonie  heart  like 
that'  Athenian  altar,  we  may  iudgc  is  written:   Dnto  the  vn- r  * 
k»owne  God  of  Alert,  and  malice,  of  enmitic  and  cnuie/One  ,„~^ 
compares  them  to  Apothrc/tn'e  boxes,  which  are  without  titled 
with  names  ofmedicinc  and  fwect  hcaibcs,  when  within  there 
is  hothing  but  Wormwood  and  Gail,  Aloes  orpoiion.  And 
though  like  /<?*£,  they  hauc  tides  of  health:  Art  thou  in  health  my 
brother'. ?orlikc  lud.u.Cjodfaue  theem.ufler,  yet  do  they  flatter 
with  their  tonguc,(aith  l)*t(id,  for  their  inward  parts  arc  very 
dueiTe,  r.l.^.  9.  And  when  we  open  thefelxxes  we  iliall 
find  them  no  Idle,  then  full  oftholc  remotes  ot  bitterncfle ,  to?- 

ftJeL  TOyflflA  KctKtcL  aflKt*, '  ^OV* l  ?Lv*  6K/urtT*f  *V&rfltT«f .  'l\omm  T. 

with  the /'*>.«  frhichVvord  one'oowih'j'  * 

was  not  more  delighted, thenthev  arc  \r  ith  the  things  their. 
I  Ahichthcylignilic.  I  wifh  thefemen  ,  whole  heart  isfo 

o  z  deceit- 


lo8  Brotherly  Ktconcllement. 

dcccitfull  and  wicked  abouc  all  things  that  none  can  know  it, 
had  in  their  pretence  ofJouc  tbztfenejlratumpetltu,  glafle  win- 
dowes  in  their  breaft,  (which  <JMemiu  in  ^Plutarch  looked  for 
and  found  lacke  of  in  the  fabricke  ofmans  bodie)  Tunc  ft  meu- 

m  V*U.AnnA.  tcs  recluderentur, foment  afttcilamattii  Cfe  itlw,  as  onc'fpeakcth, 
thcnftiould  we  lee  their  maiitious  rancor  in  the  heart,  like  a 
Lion  lurking  in  his  den:  then  fhould  we  fee  their  mifefciefe  in 
the  deepc  of  their  hearts,  as  it  were  a  Lions  whelpe  lurking  in 
fecret  places  that  he  may  rauifh  the  poorc:  then  (hould  we  fee 
their  oSi  s\  heartland  a  hart  how  they  fpeak  euery  one  deceit- 
fully to  his  ncighbor,and  flattering  with  their  lips  fpeake  with  a 
double  heart,  Pfal.  1 *. 2.  one  heart  in  their  mouth,  and  another 
in  their  breaft,  outwardly  (peaking  one  thing  ,  and  inwardly 
thinking  another,  faith  Mufcultu  on  thefc  words.  Then  /hould 

xTf»mJ*bi»fYjc  fee  how  they  'reioyce  at  our  miferie,  when  they  feeme 
to  bewaile  our  misfortune,  how  they  hate  when  they  feeme  to 
louc,how  they  laugh  when  they  feeme  to  lament  our  affli&ion. 
But  feeing  nature  hath  not  fet  that  glafle  window  in  their  brcft, 

y  iami.         yctholdethgraccthe  1gla(feofthe jrWbcforc their eycs,which 

x*  Hcb.4  in  Dejrig  a  *  dtfeerner  of  the  intents  and  fecrcts  of  the  heart,cafteth 
fuch  a  reflexe  of  their  inward  meanings,  that  in  it  as  in  a  glade 
we  may  behold,  not  darkly,  but  face  to  face,  what  manner  ones 
they  are.  For  euery  one  of  them  jpeaketh  peaceably  to  his  neighbor 
jvith  hts  mouth,  but  in  his  heart  lay  eth  watte  for  him,  Ierem.  a.  8. 
Wherefore  let  euery  one  take  heed  of  his  neighbour ,  and  truft 
you  not  in  any  brother/aith  the  Prophet,  for  euery  brother  wil 
vfe  deceit,  and  euery  fuch  friend  will  deale  deceitfully :  and  e- 
ucry  one  will  decciue his  friend, and  not  fpeake  the  truth;  for 
they  hauc  taught  their  tongues  to  fpeake  lies ,  and  take  great 
paincs  to  do  wickedly.  Whofe  miricpits  and  filthie  puddles, 
though  now  they  lye  couered  with  fweetnefle  of  apparant  fan- 
critic  and  loue,likc  dirtie  bogges  couered  with  fnow  in  winter, 
yet  when  the  Sunne  of  righteoufiiejfe  (hall  rife, and  brcake  foorth 
in  no  Icfle  heate  then  flaming  fire,  then  dial  thefc  vngodly  melt 
at  the  prefenceofGod,faith  the  Pfalmift,  as  water  at  fire ,  and 
fnow  at  the  Sunnc,and  then  fhall  he  lighten  things  hid  in  dark- 
ncfle>and  make  the  counfels  of  their  heart  mamfeft :  and  when 

their 


Br$therlj  RectnciUmtnt.  I  op 

their  (how  is  mcked  by  that  confuming  fire  and  brightnefle  of 
hiscomming,  then  fh all  appcarc  their  myrie  places,  their  pits 
and  plots,their  Serpents fubtiltic  thatlayhidvnderthcDoues 
fimplicitie.  And  he,beforc  whom  the  graue  it  felfc  is  naked,/#£ 
26.6.  (hall  open  thefe  whited  tombes,  which  appeare  outward 
fo  beautifull  and  amiable  to  their  brethren , that  men  going  o- 
uer  them  perceiue  not,  but  are  within  full  or  dead  mens  bones, 
of  iniqaitie  and  all  filthineiTe.  But  to  leaue  this  fnow-coloured 
earth  and  earthly  whitenclTe,to  that  finall  melting  by  the  Sunnc 
of  righteoufnefTe;   to  leaue  thefe  Apothecary  boxcs,(whofe 
ointment  of  louc  thofe  dci<\R\cs>irtstiries3fiiipit$onj,  enmities, 
truce&arre,  and  yet  againe  feeming  peace  fas  the  feruant  told 
Pb.tdrU  in  thc'Comcdic)  caufech  it  to  putnfic  and  (tinke  in  the  a7Vr#«  £wt*t. 
noftrils  ofthc  Almightie)  to  bthat  Iafi  opening  of /ill  hearts  And  ft^SST l' 
fecret  thing.  To  leaue  thefe  ambidexters,  QvtAmtnt  tancjuam 
ofnri  (zsc  s4kj?ine  out  of  7V//H*peakes )  who  louc  fo,  and  arc  -f  ft itmkk. 
friends  to  day,that  to  morow  they  may  be  foes;  fo  friendly  to  al C4/'8' 
that  faithful  to  nonemow  praifing  and  ftraight  diipraifing,now  » 
fawning  and  prefcntIybiting*,today  ready  tokifle,andto  mor-  » 
row  more  ready  to  kill :  to  leaue  thefe  ambidexters  to  him  that  » 
wil'rcward  them  according  to  the  work  of  their  handsrto  leaue 
thefe  fall  and  loofe  men  to  him  that d  cAtcheth  the  yvife  in  their         5  ,X'',* 
owne  crAfltnejfe,  and  mahth  the  counfellofthe  nicked fooltjh ,  ycd 
fc Alt ereth  the  deui fes  of the  craft ie3fo  thAt  their  hands  cannot  ac- 
complt/h  their  intended enterprtfi :  and  tolcauc  lalHy  thefe  maf- 
ked  hypocrites  (  who  in  the  theaterof  this  world  arc  now  the 
diuelsltage-playersj  to  that  lift  cataftrophe  (when  they  haue 
lifted  their  parts  ofditTimu!ation)£x,f>f  m.iledifli  in  tgnemater* 
www.Gooutye  curfed  into  euerlaftingfirc  :  let  all  true  recon- 
ciled friends,  as  they  pretend  the  mew  and  fhadow ,  lb  extend 
thebodieandfubitanceof  friendship  ,  and  be  reconciled  in- 
dcede. 

Which  doctrine,  as  it  rnmasketh  the  face  of  hypocritical!  jv.'c. 
Ioabs ,  fobindethit  the  hands  of  blood-thirftic /:/*»*><•/ ,  vndcr 
vvhatfoeucr  their  pretence  of  rejcngc.  H'hofoeHerfljalfmite  thee 
§n  H)c  rieht  cheeh,tt<rne  to  him  the  other  alio,  commands  Chrift 
our  Lord  M\d  Iaw-giucr:  tsfndif Any  will '  fne  thee  .it  the  law  for 

o3  ,i,j 


1 1  o  Brotherly  ReconciUtnenr. 

thy  coAtcJet  himhaue  thy  cloak*  alfo :  And  rrhofoeuer  Will  compell 

thee  to  go  a  mile, go  with  him  trvatne,  Ctfath.f.29,  Vnder  which 

triple  ?niury,of  our  perfon,  If anj  finite  thee\  and  of  our  good,7f 

Any  fue  thee\*n&  of  our  body,  If  any  will  compell  thee  to  trauellj 

comprifeth  he  all  wrongs  offered  by  our  enemies,  as  the  elear- 

\lTmH'inh'C  nedobferne;  which  10  we  muftbeareinthegrcateftmeafure; 

as  forbearc  to  recpite  in  theleaft  degree.  If  anyfiiallfmitc 

thee  on  the  checke  -with  the  fist  ofmckfdneffe,  turnc  to  him  tho 

other  alfo,faith  Chrilt:  to  which  yet  thou  art  not  bound  accor- 

/iohni8.j3.    ding  to  the  letter  of  the  law:  for  neither  fChriit  himfelfc,  nor 

*  Afts^.j.      sTaulh'is  Apoftle  turned  the  other chceke  to  their  fmiters,(as 

/tftethatmeffengcr  of  Satan,  being  fentto  buffet  the  CbriitU 

ans,  when  he  fmotc  them  on  the  checke ,  replied  to  their  coriii 

pi  zu%that  their  mafter  bids  them  iume  the  other  alfo ;  and  beat 

them  with  this  text,  as  the  fowler  fmote  the  Eagle  with  that 

fh  aft  which  was  feathered  with  herowne  quill  J  for  preparation 

'  \£'h-ude Fer'  nem  cordis non oflenfwnem operls intelligit  (faith  *Anfline)  He vtt- 

76.     '       "  herslandeth  great  eft  patience  and  moderation  of mindyhiih^Chry^ 

p^ftSfhZ.fift*^^1^  fomekother  expounders,  that  after  one  wrong, 

kfheoph.^imbr.  thou  be  more ready  to  receiue  a  fecondthen  requite  thefor- 

&  Few  m  hoc.  meuz^^paH/wa4  YCadie,  not  onely  to  be  bound,  but  to  die  alfo  at  Ie-> 

rufalemfir  the  name  of  the  Lord  lefttsjtAEls  2 1 .1 3  .or  as  the  Co- 

rinths  iuffered  this  three-fold  wrong  of  their  falfc  A  poRles,  If  • 

they  brought  their  perfons  into  bondage,  or  tooke  their  ooods',  or 

fmote  them  on  the  face,a. Cor.  1 1.20.  Thus  mutt  we  turne  the 

\?trt«n.ixom-  otherchceketo  ourfmiter,  that  is }Buplicatam iniuriam perpeti 

meni.inMaib.5.  qHamr€y€rretail0nemJozmoxz  ready  to  receiue  another  wrong 

then  retaliate  thejformer.  Said  l,another  ?  Imay  adde  a  greater. 

If  he  finite  thee  ort  the  right  cheese 3  faith  Chrift;  which  blow 

comming  but  from  the  left  and  weaker  hand  by  nature  (faith 

™d^£!?epiunl  mt^fufime)  is  lelTe  fore  and  gricuous,thou  muft  turne the  other, 

m&z  ujim (Ira   tnc  left  checke  to  receiue  a  greater  blow  from  his  right  hand, 

^liTpZTpar.  which  is  jftronger  then  the  left ,  and  fals  not  fo  light  where  it 

ttm^uxitdex-  Iighte'th.Thusmuft  we  offer  the  acceptance  of  a  greater  iniury, 

"ihwlstmtft?  then  repay  the  lciTe  which  was  offered  :  as  Chrilt  our  head  to 

u^nfiMb.de    tjie  fmitcrofhis  checkc,C>%/£.2  6\67.  offered  his  whole  body 

cfm.atumai.gre.  .  r     .         .  . .  ■       •  j  i  ■    i       «  i  3 

FUnMb.7.  c.17.  to  be  crucihed,ratner  then  requite  it,  and  gaue  his  backe  to  the 

fmitcrs, 


Brtthtrly  Reconcikmtnt.  l  n 

fmiterSjhis  checkcs  to  the  nippers,  and  hid  not  bis  face  from 
fhame  and  fpitting.f/^r.^o.yca  offered  his  head  to  the  thornes, 
his  mouth  to  the  vincger,  his  hands  and  fectc  to  the  naiJcs,  and 
his  precious  fides  to  the  fpcare. 

Andiftorthygoods,  the  litigious  wrangler  will  fuetheeat 
the  law  for  thy  coatejziher  then  reuenge  Jet  him  haue  thy  ciobe 
alfo,whichisofgreaterva]ue,orfas°SaintZ»^changeththcfe  t  Luyct. 
garments)  if  he  take  firfr  thy  cloake,  let  him  alio  hauc  chy  coatc 
which  is  nearer  vntothy  felt/that  is  ^'w.ev^xf/jrrfufter  wrong, 
rather  fultaine  harme,  then  to  go  to  law  one  with  another ,  as 
not  oncly 'grace  commaundeth,  but  cuen'1  nature  itfelfe  CWl'^J 
teach  thee.  Yea  for  thine  ownc  pcrfon,if  any  <n  iyya,$'\y0H  dial  r.  i .  .&  tmmJU 
not  onely  take  vp  thy  horfe,but  port  thy  felte,and  compell  thee  ' 
to  runne  a  mile  at  hi  s  ftirrup,yca  and  loade  thee  with  his  cariagc 
(as  the'lewesrt^^tra-*/  tookevp  pofr,  and  loaded  Simon  0frMat.a7.52. 
fCyrcnc  with  Chrilis  erode)  thoumuft  rather  go  with  him  two 
miles  j  not  calling  off  that  which  predeth  downe,  but  runne 
with  patience  the  race  that  is  let  before  thee  ,  though  he  ride 
thee  like  an  afle,  rather  then  like  ///*»  couch  downe  vnder  thy 
burden,  and  in  reuenge  kicke  againft  the  prickes .  And  this  is 
thcyidtory  whichouercommeth  the  world,  to  kiffe  thus  the 
hand  of  him  that  fumes  thee  on  the  checke ,  to  cloakc  thine  c- 
ncmy  that  fucth  for  thy  coate,  and  to  runne  with  him  two  that 
compelled;  thee  one  mile.  This  is  the goodnefje  that  ouercometh 
jutllyWOt  to  refill  euill,  but  putting  vp  thy  fword  of  reuenge  into 
his  fhcath  of  patience  andlong-futtcring,  to  commit  it  with 
J).<tHt(Jto  hi'miut  iudgeth  righteoufly  ,  Domme  tn  retrdues, 
thon  (halt  repay  for  me  O  Lord  •  Ego  non  retribuam,  Domine  tH 
re tribnes pro *f?,not  I, but  thou  (halt  anfwer  for  me,0  Lord  my 
Gpd. 

It  was  fern^oxceptio^bniuOn  exception  (faith one)  of'T*/-  cijh.i.oj/k. 
lie, That  none  hurt. or  h.trme  Another,  wfi/aceJfittts^nWc  prouo- 
ked .  0  qnam  jimpluem  veramcjt  (ententuim  dttorum  verborum  ad- 

rhpit'.Q  wiiatagoodfentcncc(iaith,Z^vf7wwriw/)  he  tl*44m 
i  with  two  words  /yea  with  one  fyllablc,  which  like  a  little  '*?•**• 
Ic  lumpc,  and  with  that  linall  herbc  put 
death  iu i'ic  pot .  Vnlcfli* prouoked ?  Vox  pecudis  non ho*> 

the 


in  Brttherlj  RecMcilmcnt. 

the  voice  of  a  bead  and  not  of  a  man ;  for  what  clfe  could  the 
roring  Lion  hauc  excepted?  He  came  indeed  nie  the  truth,and 
if  this  »#  had  not  bene,  he  had  fpoken  like  the  Apoltlc  ofChrift 
Icfus,  Si  lacejjlttu  planus  infemitutem  adigit3Ji  exedit,fideuorer9 
Jiinfaiem  ctdat :  fufrer  if  thou  be  prouoked ,  if  brought  into 
bondage,iffpoiled,ifdeuourcd,  or  if  thou  be  fmitte  on  the  face, 
v  otriifU  tthi.  Proud  'nature  indeed  thinks  it  bondage  andfl*uery  tofuffenvhen 

c^;^f^m^e^Proho^^ut^um^c  anc*  meckc-m*king  grace  it  teacheth 
$Jtfa  that  thrifts  fcruant  is  herein  a  free- man ;  and  in  this  free  ferui- 

tude  oflong-fuffcringmuft  we  ferae  our  God,  as  ?^»/himfelfc 
fcrucd  the  Lord  with  all  mcekneflfe,  with  many  tcares  and  tcn- 
tations  which  came  vnto  him  by  the  laying  await  of  the  Icwes, 
Attt  20.19.Thus  to  ouercome  not  only  thy  foes  euil  with  good- 
*  lames  4.1.  nCs,but  thy  fclf,and  in  thy  felfthoic*fouldiers  of  Satan,thy  lufts 
/  *.P«cr  lis*  which  fight  in  thy  members  vagainft  thy  foulc ,  thou  refifteft  the 
dwel^  that  he  giuc  ouer  the  fiege,  znd flit  from  thee,  lames  4.7. 
thou  conqucrclt  no  leflc  the  the  powers  of  darknes,  and  puttclt 
to  flight  the  armies  of  thefc  aliens.  For  as  the  mouth  offlefhly 
wifedometelsthce,  Fortiorefl  qtsifequamquifortijfimavincit 
moenia,  Valiant  and  more  vid^orious  is  he  which  conquers  his 
g  wne  anger,  then  if  he  wonne  a  defenced  citic .  So  leaft  thou 
ftiouldft  thinkc  this  wifedom  oftheflcfli  enmitie  againft  God, 
Salomon  tcls  thee  from  the  mouth  of  true  wifedome ,  that  it  if 
fubie&  to  the  law  of  God,  Prou.  16.}  i.Stronger  ishe  that  is  flow 
to  anger ythenamightie  mam  and  he  that  rtdeth  his  owne  mind9 
then  he that winneth  aftrongcitie.  For  whereas  the  fpurre  of  an- 
ger makes  our  feete  (which  fhould  be  flow  to  wrath)  fwift  to 
fiied  blood;  and  like  that  meflenger  of  Satan ,  is  a  pricke  in  our 
flefh  to  buffet  vs  with  its  wicked  fitt,  and  others  with  the  fift  of 
wickednefTe,  we  had  need  thrifc  with  Saint TWto  befeck  the 
Lord,it  might  depart  from  vs.Whercin  yet  it  is  no  Jeffc  dolefull 
%tMt.*.dfrrd.  Jbcn  dayly  to  bchold,how  with  toiles  and  trifles  (as  *Settecano- 
«*«>5»  tcth)  our  bile  is  moued  to  anger,  and  our  choler  inflamed  with 

*»  heate  and  defire  ofrcuenge.  As,our  feruant  is  not  quick  inough, 
H  or  our  potion  and  drinkc  made  too  bote ,  or  the  bed  is  ruffled 
»  and  out  of  order ,  or  the  table  is  negligently  fpred  and  ferued, 
*  yea  the  coughing  of  one  or  faceting  of  another ,  or  the  ouer- 

tutning 


Zrothtrl)  Reconcilement.  113 

turning  of  a  cup,  or  our  feruants  letting  fall  of  a  key,driueth 
fomc  into  rage  and  furie.  Yea  as  the  ■  Buil  j$  angric  at  a  red  co-  f  ***M  \  i* 
k>ur,  the  Afpe  at  a  madow,  the  Beare  and  Lion  prouoked  with 
atabhcloth:fo  often  tedie  anal  writhen  natures  arc  with  the 
very  colour  of  iniurie,  and  fhadow  of  wrong  incenfed  fo  farre, 
inv.titfoonc*  minnas  vocent  modic*  beneficta,  Small  gifes  :  ;.d 
little  good  turnes  they  courfciniuries.  Nay,  fomctime(  asb  he  1  StmtMx 
uotcth)  are  we  angrie  that  we  arc  not  angric,and  prouoked  to  CJf' 3" 
auenge  without caufe of  reucnge:  like  litle  children,  who,  W" 
they  fall  will  hauc  the  ground  beaten,  and  oft  know  not  at  " 
whom  to  be  angry ,  but  only  they  are  angne  without  caufe  and  p 
without  iniurie,  yet  not  without  fomefhew  of  wrong  and  de-  * 
fire  ofpunifhmcnt.  and  therefore  are  often  deluded  imiuttione  n 
fUvarHmy  & fimnlatis deprcexntium  Uchrjmuy  with  femblance  " 
and  counterfeit  (trokes,  and  with  fained  tears  ofthefc  that  askc  n 
them  forgiueneffe:  Etfalfavltione  falfiu  do/cr  /*/£/*?*,  and  their  * 
falfc  gricfe  is  fatisficd  with  fained  reuengc. 

Someagainc  go  by  the  cares  for  a  woman,  and  idem  velie 
(faith4  Senecti) their  vnitie ot :  affection  ( which  ftiould  be  the  <  Lh.\.:*/.\u 
knotofloueandbondofpeacejf^/.i.a.)  becomcth  the  caufe 
of  their  hatred  and  ftirrcr  oi  contention.  Iter  angttftum  rtp>u 
trtnfeHnttHm  excitAt:  0:herson  horfebackeftriue  tor  the  way, 
and  thefearco.it  of  the  way, I  meanChn(ts,whtch  is  the  kings 
high  way  ofhumilitie,  and  may  learne  it  of  Saint  Pa/i/jl^o.  i  2. 
TogiuepUce  and  way  to  wrAtb,  and  be  not  high  minded,  buc 
make  themfeluescquall  to  them  ofthe  lower  fort.  For  becaufe 
an  high  mind  s;oeth  before  the  fall,  Prou.  1 6.\  8.thereforc  Saul 
being  mounted  on  his  (teed  was  thro  wnc  down  to  the  ground, 
t^i:L),  and  being  thus  humbled  from  his  horfc  was  exalted  on 
high,  and  that  humilitie  was  the  (hrrupc  w  hereby  he  got  vp  in- 
to the  l'eateofheauenly  honour.  I  wifti  thclc  obuious  quarrcl- 
lers  and  goates  (which  in  their  high  mind  arrog3tc  the  right 
hand,  when  their  place  is  the  left)  would  learne  of  thole  two 
goates 'mdiPImtei  which  (as'  '-.om  his  eye  there  re-  j^u^um 

ports)  meeting  on  a  (height  and  narrow  bridge,  that  the  one  r^  jo- 
could  not  pafle  by  the  other,  nor  tunic  ifidc  to  returnc  backc  j> 
igunc,  non  vim  fedvhimfifofeccrHrj.'y  neither  made  his  way  by  j> 

P  oua- 


H4  Brotherly  Reconcilement. 

oucrturning  the  other,  but  the  one  lay  dovvne  that  the  other 
might  go  ouer  him:  as  it  fared  with  thofe  wayfaring  pilgrimes, 
Thou  haft  brought  vs into  [o fir  ait  ap/ace,  t  hi  men  ride  oner  our 
heads,  Fful.  66.  Some  againe  on  foote  in  their  pride  contend 
for  the  v\  ai!(thcfe  are  as  wife  as  a  wall)  and  their  too  much  tur- 
ning to  the  right  hand  before  mcn,will  make  them  be  fee  on  the 
left  by  God  himfelfe.  Thefe  might  learnecf/^r^wro  ytcld 
their  owne  right  to  their  infcr:ours  tor  peace:  Let  there  be,  I 
pv?y  thee, no  ftrife  betweene  thee  and  me,,  nekher  betweenc 
thy  men  and  mine,  for  we  are  brethren.  Is  not  the  whole  land,is 
notthewholeftrectcbefoiethee?depart,Ipray  thee,  in  quiet 
from  me.  If  thou  wilt  take  the  left  hand,  thcn'I  willgo  to  the 
right;  or  ifthou wilt necdes go  to  the  right  hand,  then  I  wili 
taketheleff.Forin  thus  giuing  and  notreceiuing  honor,  we 
are  commaunded  to  go  one  before  another  ,l\om.\  2.1  o.Wc  muft 
not  then  like  Jonah  be  angrie  for  a  fhadow,  and  for  thefe  toyles 
and  trifles  be  moucd  to  vengeance,  but  ft  ay  the  firft  motions  of 
wrath:  one  and  not  the  leaft  whereof  is  opinio  iniw /^opinion  of 

*LikAiUfr*  wrong,  and  conceit  of  offered  iniurie  (faith  c*5>/7^)  in  thefe 

w/.ai,  triuialloccurrenccs. 

It  was  that  PhiIoiophcrspofiriontoiVm//</ which  he  made 
the  title  of  his  bookdThat  imurie  cannot  befa//  a  wife  many  and 

fay.  3*  thereof f  giueth  his  reafor;  becaufe  that  is  inuulnerable,not  that 
is  fmitten  with  a  blow,  but  which  fcelet  h  no  hurt  nor  hanne  by 
the  ftroke,  (as  he  in  the  para:  miaft  fpake  of  a  worfc  blow  )  They, 
h/iue  fir::cken  me  but  I  was  not  hurt,  they  haue  beaten  me  but  I 
fi/titnotyProu.  23.  And  yet  is  it  a  world  to  fee  how  men  in  an 

I  Gtrt.i^  houfe,  like  thofe  g  brethren  in  the  wombe  of  %ebecra,  ftriue 
andftrup:?,JeforpreheiTiincnce,)??^/^J/^<?^r^^<?^//ir/?,and 
to  recemt  this  honour  of  precedencies  one  before  another  fax- 
tirgl:efore  others  after  a  (hadow,  which  flies  vs  the  fafter  we 
follow  if,  and  is  caught  indeed  and  catched  by  humihtie,  and 
falling  downevponit,  A'at. 23. 12. his  awonder  to  fee  how 
our  right-hand  walkers,  and  cutting  fwaggercrs  (land  on  a  wall 
vnto  bloud,  and  oft  for  the  right  hand  thcrof  make  it  a  partition 
wall  of  ftrife  betweene  them  and  their  brethren ,  and  fo  rcarc 
vp  a  partition  wall  of  their  finnes  to  feparatc  betweenc  them 

and 


Brotherly  Reconcilement.  1 1 J 

and  their  God,  Sfa.  5  9.  *.  Like  thole  two  cockes  inkcx£/ww,  j^^J^ 
whofecagcrbut  cauflcflc  fight  when.  Tbemiftoc/es  beheld,  he 
cryed  ihus  out  in  admiration :  Thefe  fight  neither  for  their 
coun:rie,norforthcirhoufholdgcjs  ,  nor  for  their  anccftors 
ne,  nor  for  theirlibertie,-^  for  their  thikfoea,  noryc: 
for  their  ovvne  true  glone,  but  oocly  ne  rlurr.b  4ktr+fmf€rttmr% 
nut  Alter  Altenceda: ,  left  either  fiiouid  yeclu*  to  the  other,  and 
kemeto  beouercome.  And  i  idcedasthemailkrcfche  pit  oft 
lets  two  cockes  together,  to  fight  vino  the  death  ofthem  both, 
and  then  after mutual! cor. quelt,  fuppcth  perchance  wich  the 
fighters  bodies.  Euenfo(i  \vAkl(jrei*rie)  the  maifef  of  thefe  »  T*fitr*if**. 
two  hoc-fpurres,  like  a  traffic  aducrfirie  ofbeth  their  fou!s,fct-  J*4*"***"* 
tech  them  by  the  cares  for  toyes,  that  after  mutuall  conflict  he 
may  conquer  them  both,  and  fo  iuppc  With  their  foules  at  his 
home,when  in  this  world  and  cockpit  ofcontention  they  hauc 
made  him  paltime  and  fpcrt.  Thus  like  the  Frog  and  the  Moufc 
in  the  fable,  they  fight  eagerly  for  a  toy,  and  then  comes  the 
Kite,  the  prince  and  chiefc  foule  that  rulcth  in  the  ayre,cr  r*pit 
vtro/ijue  Mat  ores  t  and  lhatchcth  away  both  thefe  great  war- 
ners.Thus  like  two  Emmets  in  the  mole-hill  of  this  earth  ,  w« 
fight  for  fupcrioritie,  and  then  comes  a  Robin-red-brcaft  and 
pickes  vs  both  vp.Thus  when  they  fliould  be  k  flow  to  rrrttb,  as  i  ixm.  up 
Godhimfclfe  did  not  runne,but  onely  walked  to  take  ven- 
geance on  his  encmic,  and  deferred  it  too  till  cuen  and  ecole 
ofthc  day,  Gen.  3.8. they  runnc  and  prepare  themfclues  to  bat- 
tcll,  as '  /)**!>/ fpeaketh  of  his  enemies,  their  feete  runne  to  cuil ;  v'^t-  4- 
and  they  make  halt  tofhed  bloud, Efa.  ^9.7*  as  if  not  hcauen 
but  hell  were  the  prize  of  their  race:  they  fo  run  that  they  may 
obtainc  it.  And  this  they  defcrre  not  till  eucn  and  coolc  ofthc 
day,  butinthchcateofriicirb!oud,hateof  iheirbroihcr,  and 
cooleofthcirchantie  they  rife  betimes,  and  execute  this  RMJ 
ment  in  the  morning.  Yea  whereas  the  God  of  mercic  can  c 
with  l.heHio  be  auengedof  his  enemies, /■/.#.  1. 14.  thefe  men 
of  murther  come  with  aha,  aha ,  There,  there,fo  would  we  hauc 

.;//w.and  with  thaimcballengcr  of f/4//;,not  prouckc alone  ■  ,S:r 
but  proclaime  a  combat,  I  defie  thec  this  day,  r;ii»c  me  a  maw 
th.tt\>cm3y  fight  hand  to  hand,  that  I  may  conquer  or  be 
P  2  quelled. 


ii 6  Brotherly  Reconcilement* 

quelled.  And  wheras  the  prouoked  refill  ant  and  defcndant.aru 
tUtociHt.      tagonilt  is ofc  (as  "Gregory  notcth)  withheld  by  good  motions 
from  anfweringhis  challenge  and  defiance,  the  fubttl  aducrfary 
„  of  his  foule  brings  to  his  minde  the  offered  indignities  and 
J,  wrongs  receiucd>  and  with  exaggeration  of  each  circumltance 
„  fhewesthem  fo  intolerable ,  that  for  moll  part  being  afhamed 
„  of  his  former  patiencc,and  blufhing  at  his  firft  forbearance,  he 
lamented)  the  time  by-paft  of  reuenge,  and  with  the  cog  retur- 
ning to  hisvomitejicketh  vp  his  malice  into  his  ftomack  which 
oNom>r.Ui*d.  he.had  cad  away :  like  Hector  in  the  °  Iliad,  who  told  tsfchilles 
that  he  had  ofc  refufed  his  challenge  indeed ,  but  now  I  wil  not 
flic  thee  (faith  he)  as  I  did  before,  Now  my  courage^pri ekes  me 
forward  to  refill  thee  to  thy  face,and  ftand  to  it  manfully. Z\ciy.i 
km  t'f  hiv  akciUjj, whether  IkWlov  be  killed  .  Now  will  I  flay  a 
man  in  my  wound,and  a  youg  man  in  my  hurt,as  cruell  Lamech 
couragioufly  or  rather  outragioufly  vaunted,  Gen.q.i  %• 

Of  which  fire  ofcontention  a  nd  fury  of  reuenge ,  as  Satan  i$ 

himfelfethekindlmgcoaleandprincipall  prouokcr,  fo  is  the 

worlds  reputatio  no  leflfe  then  the  bellowes  therof,&  acceffary 

„  abettor :  for  the  pacate  and  peaceable  man  which  is  vnwilling 

„  to  reuenge, contempt  w  eft  omnibuses,  is  contemned  (as  truly  obi 

Ui6.dtu,i*(l  obfcruedp  Latlantiw)  anddefpifed  of  all.  "Andbecaufc  he  is 

c .1%.  thought  not  able  or  not  manly  to  defend  himfcife  ,  babeturpre 

nfegm&tr.rm,  heis  reputed  a  faint  hearted  lubber,  a  coward 

r>  without  courage,  ?iau  a  body  without  fpirit  and  life  in  him.  But 

»  he  that  will  reuenge  his  iniury,  Hicfortis,  hie  firenupu  iudicaifir% 

»  htinc  colunt  Jomcv.er.er  ant  ur  omnesihe  is  counted  a  flout  man  of 

»  flomacke,all  honour  and  reuerence  his  courage,  and  fcare  him 

?>  for  a  fwambuckler  and  kiicow.  Which  pointing  of  tb)e  finger, 

Et  dicier  hie eft ,this  is  the  man  of  valour,  whetting  his  courage, 

puts  refolution  in  the  fift,reucnge  in  the  hilts,  and  bloudmed  in 

the  blade:  and  this,  this  is  it  which  makes  them  refoluc  with 

.     .  .     thok  cutttext'm^Sene  c  a  tCMtmu  contemn  emrtrAnqmrnt,  ft  vwk- 

1.7%.  caucrimtu  tmurtam ,  It  is  for  our  credit  and  renowne  to  put  vp 

no  wrong  that  is  offered .   A r  late  writer  (b  complaines  of  the 

)ZmUE™ltn  Noblemen  of  France,  who  count  it  their  greateft  difgrace  if 

Mu.yw      they  pocket  vp  the  IcaA  iniury  without  forne  reuenge,  and 

thinkc 


Brotherly  Rectncilement.  1 1 7 

thinkc  their  honour  is  impeached;  yea  touched  as  the  apple 
of  their  eye,  ifftraightway  they  fecke  not  his  death  who  hath 
wronged  them.  Thus  their  Nobilicic  reft,  feth  the  honour  that 
commethofGod  alone,  andfeeke  honour  o:.c  of  another .  I 
wifli  Enghfh hearts  were  not  fo  infected  with  this  French  dn- 
eafe,whofe  harts  tike  no  eafe  but  while  they  medicare  reuengc, 
the  temples  ofwhofe  heads  canot  take  any  refl  till:  hey  find  out 
a  place  for  rcuengCjwhofc  eye-lids  cannot  deep  till  they  ice  re- 
uenge,and  whole  fingers  itch  till  Satan  hauc  taught  their  hands 
to  warre  and  their  fingers  to  fight  his  ovvnc  battels .  But  the 
foolifhneflc  of  the  flefh  cannot  giue  her  an  obiection  which  the 
wifedomeofthefpirit  cannot ankver,  who  both  by  her  law 
doth  infatuate  this  wifedome,7'&0#/£  ://  not  ancv^enor  Lemind- 
fullofvi>roHZ,LeHit.\<).\%.  and  by  her  Golpell  or  peace  counts 
itfoolifhnc(Tc  with  God  ,  See  th*t  ?wn:  recempenct  etitll for  emit 
vmo  Any r»Av,i .Thr(f.j .1 j .V enqeancc  is  mine,  faith  the  Lord, 
%om. ii.  He  alone  in  the  Magiilratc  (who  is  his  hand  and 
fword-bearcr  before himjearieth  not  this  Kvordinvainc,/cW. 
\%  And  me  thinkes  the  Almightic  cries  here  like  the  true  mo- 
ther for  her  owne,  Mint,  it  isjpimrjetitnorbf  demded  ,  I  will 
recompencc,  faith  the  Lord.  A ivJrherforcwhofoeucrvfurping 
Gr>fcrv$\ist*keththisfi*ord!U  wrcftcthitfo  out  of  Gods  hand, 
fhall  oenfh  with  the  f.vord,faith  Chrift  cur  Sauiour,  A  futh.  16. 
j  2.  For  who  fu  thus  fhedcie  h  mans  blood;  b,y  man  lliall  his 
blood  be  Hied/aith  God  iiimfclfe/-  -kil  with 

the  fword,hcmu(t  be  killed  iviththe  :  thisfon, 

{Mtaf.f  <?rio. 

Notthit  Chr'tflUnre'.: 
fence , as  Attchinr  Monet  did o 

wtrdtthptti 
priuate  offence  mo  hafhetih  of  patience  ind  I 

n.jl.  fo  willed  it  him  before,  to  ft!:  lusco^te  an.i  buy  a 
fwordin  pul>hke  defence, vcrf.  36.  Icmakcth  weaklings  Co 
Sftrfin  Gods  battell  for  religion ,  that  they  put  to  fight  the  ar- 
&ie}0ftht*fte*tr,Hekii.i4.vridy*tl\Tot\ 
in  m ins  combat  of reucn^e,as  \o;tuep!jce  to  m*thjM&  not  refi/f 
im*H;M4/. <;.}$. Bui  it  gmcihf  patience  in  time  of  aducrfuic  /"  *&!•«*«  i| 

P  ]  and 


n3  Brotherly  Reconcilement. 

and  wrong,vnti!l  the  pit  be  digged  vp  for  the  vngodly .  If  tea- 
rYcrfc  1.2.  cheth  vs  \\v\\xfDauid  to  commit  all  vengeance  to  God  with  a 
double  attribute  and  Epitheton,  O  Cjod  the  Avenger,  O  God  the 
Avenger ,  fhew  thy  fclfc  clcarely :  ftand  vp  thou  Iudgc  of  the 
world,  and  re  ward  the  proud  after  their  deferuing.  How  fliall 
the  wicked ,  how  Qiall  the  wicked  triumph  and  make  fuch 
proud  boafting  ?  They  fmite  downc  thy  people ,  and  trouble 
thine  heritage .  It  tcachcth  the  opprefled  to  rely  on  his  iufhee, 
•Vcrfc  23.  that  he  will v  recompence  the  vngodly  their  wickedneflc,  and 
dettroy  them  in  their  ownc  malice.  It  telleth  vs  God  U  iealous% 
And  the  Lordrcuengeth,  the  Lordrcuengcth,  euen  the  Lord  of An- 
ger .The Lordrvill  take  vengeance  on  his  Aduerjaries,  And  he  refer- 
ueth  wrath  for  his  energies,  N*um  1 .2.  And  therefore  he  that  ta- 
keth  andvfurpeth  thefword,  fhall  perifti  with  the  fword ,  and 
Gods  vengeance  (till  auengcth  mans  reuenge.  Bccaufe  Edomc 
xExelc.»5.u.  C^tn  inc  *-°1^  God)  hath  done  cuill  by  taking  his  vengeance 
*3»'4>1*-  vponthehoufeofludah,  and  hath  committed  great  offence 
and  rencnged  himfelfe  vpon  them  ,  therefore  thus  faith  the 
Lord  God ,  I  will  alio  execute  my  vengeance  vpon  Edome, 
"they  fliall  know  my  vengeance, faith  the  Lord  God .  And  bc- 
caufe the  Philiftimes  haue  executed  vengeance ,  and  rcuenged 
themfelues  with  a  defpitcfull  heart  to  deftroy  it  for  the  old  ha- 
tred, therefore  thus  faith  the  Lord  God ,  Behold  I  will  ttrctch 
out  mine  hand  vpon  the  Philiftimes,  and  I  will  cut  offthe  Che- 
rcthims,  and  deltroy  the  remnant  of  the  fea  coaft,  and  I  will  1 
execute  grcatvengcancc  vpon  them,  with  rebukes  ofminc  in- 
dignation, and  they  (hall  know  that  lam  the  Lord,when  Ifhal 
lay  my  vengeance  vpon  them .  And  thus  God  reuenged  them  11 
according  to  their  handy- worke,in  weight  and  meafure,his  c- 
tcrnall  for  their  tern  porall  vengeanice ,  and  mcafured  to  them 
againe  as  they  meafurcd  to  Iuda,yca  a  meafure  prefTcd  downc, ! 
(haken  together,  and  running  oucr  gaue  he  backe  againe  into 
their  bofomc .  Ft  Iibet  hominem  vindtcAte  ?  and  hath  any  man 
yTv».io/<r.42  now  lult  and  courage  to  be  reuenged?  faith J tsfuflme :  why 
t»  Ortt.Dtm.  ftay  trie  Lor(fe  Jeyfurc .  The  holy  Martyrs ,  whole  blood  was 
powred  forth  vnto  death,  are  not  yet  auenged,«^?.c\  but  they, 
that  is,  their  blood  alone  (like  tbe  blood  oiAbet)  crieth  with  a 

kuJ 


Brotherly  Reconcilement.  I  \g 

loud  voicc,How  long  Lord,holy  and  true/locft  thou  not  iudgc  „ 
and  aucngc  our  blood  on  them  that  dwell  on  the  carrh  ?  and  it  » 
was  anfwered  vnto  them  ,  That  they  fhould  reft  for  a  little  fea- 
fon.vntill  their  fellow  fcruanrs  and  brethren  that  fhouldbe 
killed  eucn  as  they  werc,were  fulfilled.  Yea  Chnft  himfelfeis 
not  yet  all  this  while  reuenged  on  his  enemies ,  but  henceforth 
from  his  paffion  he  tarteth till his  enemies  be  made  his  footfioole^ 
Heb.io.i}.  At  his  bitter  paflion  when  he  was  reuilcd,  he  rrui- 
led  not  againc,when  he  iuffcrcd  he  threatned  not3but  commit- 
ted  it  co  him  that  iudgeth  righteouflyjnghteoufly  indecd/orhc 
fmote  hisfonnesenem\cs  ,  in  laying  his  wifhed  blood  vpon  them, 
and  be  fmote  them  on  the  hinder  parts/or  it  is  to  this  day  vpon 
their  childrcn5and  hath  put  them  toa  perpetuallfhamc .  Thus 
tarieth  the  head  with  his  members  the  Lords  leyfurc  3  w  ho  is 
that  auenger  of  llraell ,  and  will  recompense  euery  man  at 
length  according  to  his  workcs.Who  are  ire  then  (asketh  xAtt-  %  ibu. 
jfrw)  that  »*(hould  feekc  reuenge?  If  God  fliould  feeke  it  of  vs, 
vbi  remaneremtiffWhit  fliould  become  of  vs,  and  where  fhould 
weremainc?  He  whom' fcuen  times  in  a  day  ,  yea  dayly  and  «Prou- 
hourely  wee  offend,  will  not  be  auenged  on  vs,  and  (hall  we 
feekc  vengeance  on  man  who  hath  wronged  vsbfeuen  times  in  4  Luke  17  4. 
a day,yca  though '  feuentie  times  fcucn  times  iniuried  vs  fellow  'N*1'1-1* •**• 
fcruants? 

Bcarc  then  and  forbeare  (aduifcth  a  graue  JPhiIofopher) be-  d  SmUljt ird 
hold  eucn  now  is  death  romming  which  will  makeyou  cquall. c ■"-»'• 
What  docft  thou  fighting  and  ftabbinghnn?  doclt  thou  wifh 
any  thing  but  his  death  whom  thou  wouldcft  reuenge  ?  Frtam 
morietnr^hy  he  mall  furely  die  ;  thou  loofeltbut  thy  labour, 
Ftccre  vis  quad fkttirxm  est .   Likethofc  blood-thirftic*  Iewes,  #AAstj  14. 
tho  1  vowdl  with  un  oa'.h  that  thou  wilt  neithereate  nor  drinkc 
itilltho  1  haft  killed  him.  And  whereas  \\kcif/oft/dier  tf  lifm  f\Mmm.i\4 
fCbrij!  f.is  cuery  Chnftianis  called  in  this  warfare,?. CV.  10.4) 
meisi,  by  htf  captaine  in  his  ftand  and  vocation;  111 

calling  he muftftand and  abide  till  he  be  called  away, , ,  <- 
as  the h  Aiv,cll  told  JoCeph,  Be  there  till  I  bring  thee  word,  as  it  b  M 
thou  hadll  rfcc'Ccnturions  commaund  thou  (aveft  to  this  foul-  ,  Matb.I.*. 
dicr,  Go^ndhe^eth ,  and  fcnde'i  him  from  his  (ratio  n,  In  '.-fit 

tmperAtorx, 


k  AS.u 


/  TUn.nat.hift. 


depart.animul, 
cap'  '• 


n  Gen.  j.*  j. 
o  Job.  1.2ft. 
Ecclef.5.14. 

degct,tr<tt  ani- 
mal cap.  4. 
^  ler.  J5.10, 


120  Brotherly  Rtconattmtnt. 

Jmperatorls  ,  without  his  Captaines  lcauc  and  Generals  com- 
maund.  Yea,  whereas  his  foule  is  coopedvpinhis  earthly  ta- 
bernacle, like  a  bird  that  iskeptvpinacage,  with  L'aine  thou 
ditlbluelt  his  tabernacle,  and  violently  breakell  the  C3ge,that 
his foule  before fhc be  called,  may  flieasabirdvnto  the  hill 
Whciefore  haue  rather  patience  in  the  time  of  adueriitie,  vntilJ 
the  pit  be  digged  vp  for  the  vngodly.  O  tame  thou  the  Lord 
leafure,yetavvhile,and  he  that  (hall  come  will  come,  and  will 
not  tarric  long  to  fet  him  away.  Meane  while  Jet  his  foule  like 
k  Peter  lie  in  the  priibn  of  his  bodie  wherein  ic  is  imprifoned,tiH 
thy  God  fend  his  Angell  to  finite  him  on  the  ikle  with  ficknes 
tha;  her  chaines  fall  off,  and  then  fhail  (lie  come  out  of  prifon 
wherei.ifiie  was  fettered, and  death  the  iron  gate  thatleadeth 
to  the  holy  citie,  fhall  then  open  to  her  of  it  owne  accord. 

The  consideration  of  which  rnotiues  if  it  enter  not  th 
mind., yet Hofcete:pjam,confider but  thy  felfe,-how nature  had 
framed  thee  a  peaceable  creature,  and  thou  wilt  hardly  feeke 
rcucngc.For  whereas  (as  the '  naturalift  well  obferues)  (be  hatl 
giuen  heryoungerfonnes,I  meane,other  creatures  which  ar 
but  her  bafe-bornc,  couerings,  as  bucklers  to  defend  ,  and 
weapons  to  offend  their  foe :  asfhels  to  the  fifties  of  the  fa 
knottie  barkes  to  trees  oft  he  forreft,hard  hides  to  the  beafts  < 
thefield,(tingstotheBees,bri(tles  to  Hogges,and  to  Hedge- 
hogs their  prickes,rough  haire  toBears/catherstobirds,fca!e 
to  hfocs,  and  fleeces  to  the  fheepe;  yea  (as  the  "  oracle  of  na 
ture  further  addes)  flings  to  the  Scrpents.fpurrcs  to  Cock 
horns  to  many  bealts,  teeth  and  tusks  to  Elephants  and  Bore 
armaveladtnHadendtimveldefetidendum1lhQ\t  weapons  of  ( 
fence,  or  armor  of  defence,  as  he  fpeaketh;  this  mother  hatl 
brought  foorth  man  (though  not  her  eldeft  fbnne,  yet  the  be 
ginning  of  her  ftrengrh,  the  excellence  of  her  dignitie,  and  th 
excellencie  of  power)  vnw:eaponed,  vnarmed,  vnfenced,  ac 
naked  faith  P!tmey  as  the  GodBof  nature  fiift  created  him,  an 
fuicc  *  returneth  naked  into  the  womb  of  his  mother  the  earth 
as  naked  as  he  came  from  the  belly  of  his  mother;  yea ,  nudifl 
mum  omnium  amwahum,  moft  naked  of  all  liuing  creatures : 
oneniotetr^tofhcwjthat  this  his  mother  baremt  hm^Xh 

Jere*. 


Brother Ij  Rectncilcment.  121 

Ieremieyac$ntentious  creature,  and  a  man  that  fbitteth  with  the 
rvho/e  earthibut  vior  Hf*m ,  thatfonne  of  peace %  Luk.  1 0.6.  to 
haue  peace,  and  if  poilible,  that  peace  wich  all  men.  Atwhofe 
birth  ihc  feemes  to  fay  to  her  fonne  of  peace,  as  fpake  Chrill  to 
the  raging  (zi^eace and  befttll,  l>ax  hmcprolt,  peace  be  to  this 
fonne  of  peace.  In  roy  frame  of  thy  bodie  I  hauc  taught  thee  to 
bc'Zuovnftivtxly,  a  peaceable  liuing  creature.-  peace  I  leaue  r  o^Un.^/Vs. 
wich  thee,  my  peace  I  giuevnto  thee .  And  11th  indeed  bodies 
flic  hath  gwen  creatures  futablc  to  their  foulcs/  as f  G.Uen  tea-  /**** T/* 
chcth)  the  frame  whereof  and  pofltion  is  correfpondent  to  the  c^.i.  uM'<cr-' 
feature  of  their  minds  &  difpofition;  as,  the  Horfe  becaufe  he  is  „ 
noble  fpirited  and  couragious,  ftrong  hoofes  as  hard  as  flint:  „ 
rhe  Lyon  becaufe  he  is  magnanimious  &  (tout,fenced  him  with  „ 
teeth  and  pawcs:thc  Bui  with  hornes,which  he  lets  vp  on  high  „ 
and  lookes  with  a  ftiffe  necke:  and  the  Bore  with  tuskes,  which  „ 
are  Jta*  Zuuqvto),  their  naturall  weapons:  but  to  the  hcartlcflc  „ 
Hart,  theDoue  which  is  peaceable,  and  Hare  which  U  3  timo-  „ 
rous  creature,  hath  fhegiucn  an  vnfenccd  bodie,  (for  thus  ij\ ,, 
fa\hv u*hio\v  i  pJrif,*Ti  dL^KipoviyJ [xt>vrip,)nc'tthei;b2th  nature  ,> 
armed  the  fearefu/l  and  quiet,  nor  vnarmed  the  cruell  creatures:  „ 
Oshominifub/tme datum, as  hc'fpcaketbjMans  countenance  be-  ' ^>*<1*-  *• 
ing  framed  vpward  and  erc£t,fheweth  his  affcclions  fhould  be 
on  things  not  on  earth  but  ■  aboue,  on  his  mother  Ierufalcm  a-  ■  < 
bouc.whereisfuchavifionofpcace,  that  the  citizens  of  that  *  Gj]'4' 
common-wealc  are  ofonc  heart,  and  toule  and  like  brcthicn 
dwell  together  in  vnitic.His  countenance  fo  comely,  and  his 
afpc£fcfoamiable(as  Pope*  Greporie  fee  ing  once  the  face  of  *  B?hem.hki. 
an  Englishman,  laid,  he  was  AaftmqiutfitAngtlm)  Enghfh  a.<  *  •"•-' 

Angels-hkc,  becaufe  his  face  like  7  Stephens  ftione  like  y  Ad.*.i5. 
the  faceofau  Angcl,)like  aglaiTercprefcmethihe  image  of  his 
foulc,ho\v  amiable  and  lonely  it  mull  be  :  which  but  looking 
tborow  this  gl  jffc  window  of  the  vilagc,  leaues  there  fuch  alu- 
fiernnd  rcflcxe  of  her  bcamie  .The  fmoothmfle  of  his  bodie  },'r,r': 
bctokeneth  nothing  leifc  then  the  roughncflc  of  his  mind,  as  *> 
the  vnarmedneffc  of  that,  neither  the  bearing  amies  of  this:  for 
though  nature  hath  giuen  him  an  hand  ,  which  (  as  thefe  two 
Fathers  of*  Philofophic  and  *  Ph  ifukc  note)  is  boxh  home  and 

Q^  hoofe, 


b  Galen,  ibid. 


in  Brotherly  Kecincikment. 

hoofc,  fword  and  fpeare,  yea  all  weapons  vnto  him,  bccaufe  it 
can  take  and  handle  all  weapons  of  nature,  and  make  any  ar- 
mor by  art:  yet  feeing  a*  the b  one  auerrcth,  he  is  £*or«'?Mi//Kor  *} 
c  jiriji.u,  i.  wMfjLutlv,  a  peaceable  and  ciuill  creature,  he  is  but  (  as  the  c  o- 
pLtK.cap.  2.    thcr  teacheth  him)to  take  thefe  weapons  into  his  hand  through 
"wiledomc  and  prudence  for  his  better  regiment  of  ciuill  af- 
faires, and  that  as  a  magiftrate  and  Gods  minilter  of  iufticc  he 
take  the  iwotd  into  his  hand,  to  diuide  iudgement  aright,  and 
giuc  euery  one  their  portion  of  right  in  due  icafbn,  left  if  he  take 
the  fword  as  a  magiftratc  of  his  owne  mifchicfe ,  and  minitier 
of  his  owne  malice,he  perifh  with  the  fword,  and  like  Saul  at 
the  leafHailvpon  his  owne  fword:  and  though  authoritie  hath 
armed  him  3S  a  publike  perfon  for  iuftice,  yet  nature  hath  vnar- 
med  him  as  a  priuatc  man  for  reuenge,  that  as  man  he  hauc 
peace  with  al  men,Hcb.  1 2 .  Wherfore  as  the  A  poftle  held  fome 
the  glafie  of  nature  to  behold  their  long  hairc,  and  fent  them  to 
her  (hop  to  cut  it  for  fliame  of  men,  1  .  fir.  1 1 .1 4.  fo  may  1  bid 
man  behold  his  owne  naturallfaceinaglaflc,and  fend  him  no 
further  then  to  his  owne  ("hape,  to  cut  off  all  brutifh  afperitic 
and  roughnefle,  left  he  become  afhame-kin  of  mankind.  And 
doth  not  nature  it  fclfe  teach  ye,  that  if  a  man  haue  a  cruell 
mind  as  well  as  long  hairc,  it  is  aft  amevnto  him?  Howbcit,  if 
nature  as  man  cannot  diffwade  him  from  taking  the  fword  ,(ith 
(he  hath  giuen  him  no  armor  of  dcfence,yet  might  religion  as  a 
Chriftian  perfwade  him  to  put  vp  his  fword  into  his  fheath,fce- 
ing  it  prefcribes  him  no  weapons  of  offence.  For  howfoeuer  as 
a  priuate  man,  it  bids  him  take  armes,  Spkef.  6. 1 3 .  yet  is  it  but 
the  armour  of  defence,  not  any  weapon  of  offence  faue  the 
fword  ofthefpirit.it  is  but  the  complet  armor  of  God,  &  wea- 
pons of  his  warfare,  not  carnall  but  fpirituall,  i.fir.i  o.  to  caft 
down  not  withholders  but  holds,  not  imagined  wrongs,  but  his 
own  imaginations;  and  things  exalted  not  againft  him,but  the 
knowledge  of  his  Godjto  fight  not  fo  much  againft  flefh  as  fpi- 
t\ts;principa/tties,  not  Princes;  not  the  powerfull,  but  powers; 
nor  gouernors  i  n  the  world,  but  worldly  gouernours ,  which  are 
princesoftheayre:thatifhe^«/rfi?^/w^tf«^  head,  it  be  of 
faluation  to  keepe  it  from  offence^not  of  deftrudion  to  plot  his 

xeucnge. 


Brit  her  ly  Rcconcikmnt.  123 

reuengc.  If  he  gird  about  his  ioines  it  be  with  the  girdle  tfvers- 
ttfy  not  fcucritic,  with  his  fwordvponhis  thigh  to  execute  his 
vengeance.  If'hcfliooehis^r/^it  be  with  peace  as  with  wool!, 
and  wiih  patience  as  with  lcad/o  be  flow  to  wrath,  not  with  the 
vvingsofreporttobciwifctoflicdbloud.  If  he  take  thcfhield, 
it  be  offaith  and  patiencc,to  quench  all  thcficne  darts  of  the 
wicked,  not  of  refinance  to  withftand  ininne.  And  if  he  take 
thefword  into  his  hand,  it  be  the  (word  of  the  fpirit,to  cut  a- 
way  the  iinne  and  the  wrong,  not  of  rcucngc  to  cut  off  the  (in- 
ner. 

Ncuerthelefle,if  thy  bodily  nakedncfTeby  naturc.cannot  as 
man  vnarme  thine  affections  of  rcucngc,  nor  thine  armour  of 
religion  as  a  Chriftian  defend  thee  from  offence,  yet  if  in  thy 
fwelling  furie  thou  behold  but  thynaturall,  or  vnnaturall  face 
rather  in  a  glaffe,  in  fhame  of  thy  disfigure  thou  wouldlt  go  thy 
way  from  wrath,  and  neuer  forget  what  maner  of  one  thou  art. 
For  Licet  or*  ipfa  cerncre  iratorum^  quorum  ora,  facie s,  vultuj^ 
r*HtMntur,2s*ruf/j  \pc2Vc1h:  If  the  angric  and  wrathfull  man  *£'*•«•  V-*- 
would  but  behold  his  owneface  how  deformed  it  makes  his  vi- 
fogCytjuttaa/teriwindigeretadmontttoMej  he  needed  none  other 
( faith  ■  Qnjfojiome)  but  himfelrc  to  rcprouc  him  .  For  indeed  *  n«ml*$ *i 
noaffectionhath(asf^^r<inoteth)  a  more  vgly  and  il-fauou-y^  id,**, 
red  face,  vNhcn  the hatret (land like bnftles  and  ({arc  molt  hot-"/  4- 
ridely,  the  eyes  flafh  like  lightning,  and  fparklc  fire,  the  tern-  »» 
pics frowHC  with  wrinkles,  and  gloomc  withcloudic  broucs," 
the  noftrils  muffing  with  difdaine,  the  teeth  gnafhing  like  a  » 
doggci& inter  feaaet at t ,  and  whetting  one  another  like  the  * 
grunningofaBore,  or  grinning  ot  a  Dogge,d)C  checkes  i\\cl-  •» 
ling  like  a  bladder  puft  with  the  wind.thc  countenance  trucu-" 
lent  and  fierce,  now  pale  as  death  the  blond  retiring,  preiently  " 
red  as  aTuikie,  it  ictiiming: the  veines (welling with  heau-  1 
the  blond,  the  breathing thickc  panting  with  fighes,  thclippcs  » 
trembling  withthrcats,  the  tongue  J      ith  abrupt  and" 

in. perfect  fpCtch.From  which palfey  oftngCI  tl.cv  t r>  1 1  into  tlic 
hptlepfufXVi^, failing  fukneffe ofieucngc,  z/f  cadant  ip^vc/  fen 
in  Alios  »kicL»:,  that  thev  fall  downe  themklnes  dead,  ^rather 
.  adly  vnonotheis.  VVliu  d  face  of  anger  when 

C>  2 


124  Brotherly  Ktcencikment. 

°i)ud  kir*e«- 8  TUitdreh  obfcrucd  in  other  men,  lc(t  be  fhould  fecme  terrible 

5&  and  vncouth  to  his  friends, wife,  children  and  family,he  bids  his 

boy  hold  him  a  glaflc  in  his  anger,that  beholding  his  deformity 
as  women  do  their  fpots,  hee  might  correct  his  countenance 
thereby. 

hfbd  \ve  reade  it  fabled  in  that b  author,ofthc  Goddcfle  OMwer- 

ha>  that  playing  on  a  pipe  which  blew  vp  her  cheekes ,  and  be- 
ing checked  by  a  Satyre ,  laying,  That  vifage  befeemes  thee  not, 
lay  away  thy  pipe,  obeyed  him  not  then,  but  beholding  herm  f- 
fhapen  face  in  the  nuer  asinaglaffc,threwit  away  in  greater 
anger, 

J  proctdhinc  dixit ,no»  eft  mihi  tibU  tdnriy 
Vt  vidit  vultu\  V  alias  inamnefiios, 

iOwd.l.i.<U*rt.  faith  the 'Poet.  And  many  angry  men  which  haue  not  beleeued 
it  by  report,  by  beholding  their  face  in  a  glade  haue  bene  paci- 
fied and  appealed :  ^jbufdamiratisprefmt  affiextjfe jpeculum9 
It  hath  mended  fome  angry  men  to  look  themfelues  in  a  glaffe, 

kStve.izAir*  ask Sextiw obferued ,  whofe  ftrange  and  fudden  alteration  of 

f*-^.  countenance  hath  fo  affrighted  them,  that  they  knew  not  them 

\  Omdjbid.       fclucs,  as  faid  the  faid '  Poet, 

ZJos  ofrnquefi  media  frecttlum  fyettetis  inird, 
Cognofcet  faciem  vixfatu  vllafuam. 
And  how  little  of  their  inward  deformitic  in  mind  (faith  Se- 
neca) did  that  image  reflect  and  the  glaffe  rcprefent?j9W<v»/#- 
trdpHtas  effe  ammum,  cttim  extra  tmago  tam  fcedaeft  ?what  a 
one  within  doelt  thou  thinke  is  the  mind ,  whofe  outward  face 
is  fo  deformed  ?  How  much  more  within  the  breaft  lies  there  a 
more  terrible  countenance,  a  more  cruell  afpeel ,  a  more  vgly 
fpirit,  and  a  more  deformed  face  ?  For  if  the  whited  tombe  and 
painted  fepulchcr  be (b  ilfauourcd  without,how  filthy  may  we 
thinke  is  the  iniquitie  and  dead  bones  of  rancor  and  rottennes 
withinPIf  the  mind  it  felfe  could  be  fhewed,and  (Line  thorough 
any  matter  tranfparenr,/jrt#?ffr? t  nos  confunderetyW  would  con- 
found vs  with  fhame  when  we  beheld  it,  and  as  (he  feeing  her 
miffhape  and  monftrous  metamorphofis  in  a  wel.  (tartcd  with 
affiightir<5V/2  extent  a fngity  it  would  for  fearc  runne  away  from 
her  felfe .  Whofe  foulncffe  and  disfigure  if  through  bones  and 

flefii 


Brotherly  RetemUtnuM.  125 

flefn  with  other  impediments  it  fceme  fo  great  and  monftrous, 
grndfinudHt  ofttnderetnr?  what  if  (lie  were  bare  of  thefefig- 
leaues  that  her  nakedncfle  might  appcarc?  Surely  fhe  would  be 
tfhamed  with  Ette,  and  like  the  deformed  woman  loach  w -bile 
Hie  lookes  on  herfelfe  in  a  glarTe.Thus  wrathfuil  anger leaueth 
man  quite  dead  in  finne  while  he  Iiueth  a  finner:  thus  make:h  it 
theliucly  image  of  God  that  anatomic  oflinne/l^iw.j.  ta- 
king the  feare  of  Godftom  before  his  eyes,  filling  his  mouth 
full  ofcurfi  igand  bitterncfle ,  vfing  \\\s  tongue  to  deceiue ,  put- 
ting Afpespoifon  vndcrhis  lips ,  making  his feete  iwifttofhed 
blood  :  and  when  he  is  thus  dead  intre'palfes  and  fins,  fhe  puts 
hisfilihineflearH  dead  bones  in  a  whited  toombcand  painted 
fepulcher.  Thus  all  his  members  (  as  the  PfaJmilt  fpeakes)  are 
out  of  ioy  nt,  and  from  head  to  the  footc  }  nothing  but  wounds 
andfwelltngand  lores  full  of  corruption,  thus  are  all  his  mem- 
bers weapons  ofvnrighteoufncfl'c,  tofcrueiinnc  andrcuenge 
in  the  luft  thereof:  as  if  man  with  his  members  were  nothing 
but  corpw  peceatt,  that  dead  body  ofhnne,7^w.6.tf.fit  for  the 
graueandpitofdeftruc^ion.Forasthecorpcrallfickncsismort 
dangerous,and  declining  to  the  firlt  death  of  the  body  ,  which 
makcth  the  fickmans  face  molt  vniikc  it  fdfe,  as nl  Plutarch  out  m  ^j,-^ 
of  Hippocrates  hath  obferued:  fo  the  fpitcful  angriem  jn,fith  he  *bk 
changeth  his  liuety  colour  of  countenance  into  the  palenefTe 
ofdeath,doth  argue  to  othcrs,and  might  tohimfclfc,  that  hii 
foulc  is  very  heauic  and  fickc  vnto  the  fecond  death,  of  whom 
I  cannot  fay,Thcmaide  is  not  dead  but  fleepeth;but  like  the  vo- 
luptuous widdow  '  1. 7"/w.c.6.)diuorced  from  her  God  by  the 
death  of  grace/he  is^Winthe  fpirit  trht/e/he  Itneth  in  the  bo- 
die^andher^^*  isbut^^ujtjherbodie  but  a  icpukhcr,where- 
in  (as  our  Sauiour  fpcaketh;  the  dead  doth  kuriehtr  dead,  Mat* 
1J.17* 

Wherefore  if  this  fwefUn?  onea^ainft  another  condemned  by 
Saint "  P*u/f  be  fo  deformed  in  rhc  conception  of  malice  and  •  b&dfe+A 
trauellofmifthicfe,  how  vgly(may  we  thinke)is  reuenge  the 
mnnfterit  felfc  at  the  birth, when  thev  bring  forth  vngodlinefTe 
intheficld?  NeuerthelcfTc  if  beholding  thus  thy  naturajl  face 
in  aghffc ,  thou  bluflielt  not  at  thy  fclfe ,  but  going  thy  way 

CL3  for- 


yi6  'Brotherly  Reconcilement. 

forgettcflt  immediatly  what  manner  of  one  thou  art :  yet  if  thou 
wouldeft  view  thy  (oules  face  in  theglaflfcofGods  word ,  and 
looke  into  the  perfect  law  ofiibertic,/*«fw  i  .2 ?•  thouftiouldft 
find  therein  like  that  in  the  law, Exod.1%.  as' a  glafle to  (hew 
thee  hcrfpots,fo  a  lauer  of  liuing  water  to  wafh  away  her  filth. 

^YtiMnlti.  And  certaincly,  if  as  °  Gregorie  Nanianzen  often  read  Ieremtes 
Lamentations  to  coole  his  hcate  of  pride  in  the  funne-friine  of 
profperitic,thou  woldeft  in  thy  heate  of  anger  and  fire  of  wrath 
but  reade  the  lamentable  end  of  thole  reuengers,  Ammon>  Mo- 
ab,Seir,IdMwea  and  the  Philiftims,  E^e^i^.  it  would  allay  thy 
heate,  if  not  fct  ©n  fire  of  hell,  and  abate,  yea  turne  thy  fharpeft 
edge  of  reuenge,  if  not  defperatc  to  run  headlong  on  the  pikes 
ofGods  difpleafure. 

p  li.8.«#r.i»      We  reade  of  Saint  *tAuftine ,  that  being  prone  in  hisyouth 

llsk.i.cap.2.  (as  he  1  confeflfeth  )  and  ready  to  coolc  his  luft  with  the  ad  of 
vncleannefle ,  preuented  by  grace  he  was  warned  by  a  voice 
from  heauen,  faying ,  Take  vp  and  reade ,  take  vp  the  Titbit  and 
reade:  whe  being  dire&ed  by  the  finger  of  God  to  that  fentence 
of  Saint  Paul,Not  in  chambering  and  rpantonne^e>rR>om,  1 3. 1 3#hc 
fo  beheld  in  this  glaflethc  foulc  face  of  his  foule  >  that  it  was'  a 
Iauer  alfo  of  pure  water  to  wafli  it  of  this  vncleannefle.  And  if 
when  thouartreadictofatisfiethy  lu(t  in  the  heate  of  reuenge, 
thou  wouldeft  but  looke  her  facein  the  next  fentence  of  S./W, 
Neither  inftrife  a»denxying,\hhoi\  wert  not  paft  grace,it  would 
make  ftrifc  againft  thy  (trife;  enuic  thy  enuious  mind,hate  thine 
ownc  hatrcd,and  mahgnc  thine  ownc  malicc.Or  if  thou  rcqui- 
.  reft  a  comment  on  that  text ,  that r  Father  doth  adu ife  thee  to 

Im«h  *'***  reade  the  firft  Epiftle  of  Saint  /*&»,wherein  charitie  and  loue  is 
moftcommaunded,and  in  no  Epiftlc(as  he  fpeakcth)  more 

iCn  i  .f#t4  commended.  For  though  the  whole  Scripture  be  an  fEpiftle 
from  God  to  man ,  to  loue  the  one  aboue  all,  and  the  other  as 
himfelfe/J?/*/^  2. yet  nulla  hac  Epifiola ardentior  eft  ad  com- 
THetidandam  cbaritatem,  no  Epiftle  is  there  more  earned  and 

tTr&.tJvt*!.  noctcr  for  l°llc  (as  ne  lfpcakcth)  then  this  of  the  beloucd  Dif- 
ciple ,  who  leaned  fo  on  the  breaft  of  Chrifc  Iefus,  that  he  lee- 
med  to  fucke  the  teates  of  his  loue .  In  which  perfect  law  of  li- 
berty et  mult  thou  not  lookers  that  foole  in  Saint  James  be- 
held 


3r$therlj  Reconcilement.  127 

held  his  naturall  face  in  the  gla(re,to  forpct  when  thou  art  gone 
yvhat  manner  ofoue  thou  wail:  but  as  the  framers  of  the  Iewifh 
CabalaaddcthisSclahto  their  reader  at  the  end  of  cueryfen- 
tcncCyRepntM  apud  te,cov\6dcr  what  thou  readeft ;  lo  muft  thou 
therein  at  euery  period  and  precept  of  louc  remember  that  Se- 
lah  of  our  Sauiour ,  Let  htm  that  readeth  conftder  it ,  rJMathew 
24.15. 

But  if  thou  be  of  that  gracclefic  fpirit ,  that  with  *  Im/utn  the  ■fMfr,  ,7 
Apoftatc  thou  ani werclt  tinyr»r,  tyw,  Ketriyrw,  1  hauc  read, 
vnderftood,and  difailow  it :  1  mult  anfwer  thee  as  Appollinari:u 
dxdUim^riyviXi «M.  *k  \yiu<)Hy&% iyvs*{,vz  at  KaL7iyfo<>tnou 
haft  read  it  iudeed,but  not  vnderltood  it,  tor  if  thou  hadft,thou 
wouldft  not  hauc  diiallowcd  to  obey  it;  yet  if  thou  dafrieft  this 
glafle  againft  the  wall  for  (hewing  thee  thy  fpots  and  blcmilhes 
of  the  mind:  if  through  pride  of  the  flefti  and  worldly  rcputatio 
thou  refuie  this  humihtie  of  the  fpirit,  and  as  "BMsuim  the  blind  „  Numt  a,  l? 
Seer  beat  the  A(Te,  for  feeing  the  Angell  ftaying  him  from  go- 
ing to  curfe,which  himfdf  did  not  fee:  fo  thy  worldly  wifedom 
checkcth  this T  foolifhnes  of  preaching  for  fhewmg  thee  this  An-  %  i.dnu4i 
gell  which  might  (ray  thee  from  rcucngc;  yet  mult  thou  thus 
bc'afoo/ethat  thoumaijl  he  rri>,iceingthisfooli(hneflc  ofGod^,Corint  J'1 
condemnes  thofe  wages  of  vnrightcoufneiTe  in  worldly  wife- 
dome,as  the  AfTe  fpeaking  with  mans  voice  foi  bad  the  foolifh- 
noffe  of  the  Prophet,  i.Pet.i.i  6.ZJmcamur  quo  vi»camus:\et  vs 
here  be  conquered  ("faith  a1  Father)  that  we  may  oucrcome;  t-Xjv^ht*. 
feeing  hie  vinci  quAtn  vincere  eft  prtftantitujn  this  caul e  to  loofe,  * •*"/<• » 
istowinncthcviclonc,as  '{bryfeftome  aucrrcth  .  Go  not  forth  *HmmL%iJm 
to  fight,  and  thou  haft  wonne  the  field :  ftriue  not,  and  thou  art     ' '  ''  * 
crowned:  make  thine  aducrfary  admire  thine inuinciblepati-  m 
ence,  that  he  may  report  himlelf  without  fight  to  be  oucrcome 
of  thy  long-fuffcrancc  and  longanimitie .  And  this  is  indcede  m 
the  life  ofloue,and  foule  ofChriltan  charitic,  To  louc  of  whom 
it  is  hatcd.to  honour  of  whom  it  is  contcmned,to  blcfTe  ofwho 
it  is  curled,  and  to  do  good  vnto  him  ofwhomitis  pcrfecuted       ^  .^ 
cv  wiongcd,faiths //*/?**,  if  he  be  not  the  putatiuc  father  of  that  f-  ,♦. 
book.Forthefc  are  the  true  proprieties  of  louc, faith  Saint  VauI, 
MwpAtient^x'^coHricoiUyW.  feckcthnot  her  ownc,it  cnuieth 

not, 


123  Brotherly  Rtctncikmtnt. 

not,  anditisnotprouokedtoanger,i,Cd>M?.Aiidifitbe  pa- 
c  Ub.  i.fmpr  ******  *aitn  *  dmbrofe^  debet patienttam  verberanti,  it  muft  turnc 
Lmc  6.  the  other  cheeke  to  him  that  fmitetb,  Mat.  $.  If  it  be  curteous,ic 

muft  not  render  rebuke  for  rebuke,  i.  /Vf.3.9.  \i\t  feekenot  her 
owne,  it  mull  not  forbid  to  take  the  coate  alfo,!*/^.  If  it  enuy 
not,  it  muft  not  hate  her  cnemtc,/>*«>.i  9.  If  it  be  not  prouoked 
/0  4/*£<!r,  itmuftnotbeangrie  without  a  caufe,^/^r.  5.  Z2.  and 
if  it  endure  alt things \  it  fhould  not  refilt  muiTie/vr/.  30.  Which 
faying  ifitfcemefo  hard  to  flc(ri&  bloud,that(rie  cannot  hcare 
it,  the  Apoftle  fvveeteneth  her  bitter  potion  with  fiue  comforts 
and  counterpoifons^i./V.z.For  tuft  this  ps  thankworthy  and  ac- 
ceptable to  Godjfa  man  endure griej ?,and  wrong  [offering  wrong" 
ful'y.  And  if  this  hope  of  reward  cannot  induce  vs.jetvs  fecond- 
Jy  confider,  that  it  is  exacted  as  a  dutie, for  hereunto  are  ye  called 
i  Rom.8.1^.     to  be d  J  ike  the  image  of  his  Sonne,  and  conformable  to  your 
head.  For  what  difproportion  fhould  this  be,  that  in  the  heads 
parTion ,  the  members  ftiold  haue  no  copaflicn?  What  analogic 
that  the  head  fhould  be  crowned  with  thornes,  (J?/*/.  2y.and 
the  members  be  crowned  with  rofe-buds?  rVtfcdorn.i.  8.  What 
$  loh  ii.jj.jj.  rcafon,the  head e  fh#uld  haue  that  dolefull  fympathie,  to'vveep 
ora-x-x  •    vvith  them  that  weepe,  and  the  members  that  Stoicali  apathie, 
to  fcele  no  griefe  and  forrow:  or  rather  that  antipathic  mentio- 
l  HmiLi%.*i  nedoffomcbysC«^/^?^»i2^:Toreioycewith  him  that  weptj 
pp.  Anuocb.    an(j  wept  noC  vvjck  ^  js  Cyes  ajonejDut  with  all  his  members  tean 

h  MmitiM    °^°^  anCl  droppes  offweat  ?  as  h  Bernard  fpeaketh.  And  if 

c*nu  his  moft  pathetical  crofles  cannot  crucifie  vs  with  Chrift  which 

are  Chriltians,  yet  feeing  thirdly,  hefufferedfor  vs,  what  reafon 
but  like  Paul  wejuffer  for  ChriJI,  who  hath  left  vs  an  enfarople 
to  follow  his  fteppes  to  mount  Caluarie?  And  this  fo  much 

•  i.Pet.3.  j?.  ,^orc  willingly  fhould  we  lfuffer  with  Chrift,  becaufe  when  he 
did  nofinne,  neither  was  there  found  any  guile  in  his  mouthy 

k  Luk.  13  41.  with  the  goodktheefe  we  may  truly  confefTejthat  we  are  indeed 
righteoufly  here  on  the  croffe  of  wrong- fuffering ,  and  receiue 
things  worthieofthat  we  haue  done,  but  this  man  hath  done 
nothing amifle.  And  ifthoudoefl:  hope  for  reuenge,  thou  muft 
commit  with  David  thy  caufc  vnto  God  the  Iudge  of  right,  as 
Chi\&confmituditu  htm  that  iudgcth  righteously  \  who  feeing 

he 


Brotherly  Recencikmtnt.  \%q 

he  \s  the  Avenger ,  the  Auenger  0$ Ifracil,7yi/.p^.l.hcwil!  in  due 
time  (hew  himfclfe  clearely,  though  the  wicked,thc  wicked  do 
long  triumph,  though  they  fpeake  difdaincfully ,  and  make 
fuch  proud  boafting,  though  they  fmitedownc  his  people  and 
trouble  his  heritage,  though  they  murthcr  the  widow  and  put 
the  fatherlefle  to  death,  and  fay,  Tu(h,  the  Lord  (hall  not  Ice, 
neither  fliall  the  God  of  Ia^kob  regard  it.-  though  they  gather 
them  together  againft  the  foule  of  the  righteous ,  &  condemnc 
the  innocent  bloud,yct  at  the  taft  iadgement  Jhtll  returr.e  to  tu- 
Jltcey  to  tender  tribulation  to  them  that  trouble  you  .and  to  you 
which  are  troubled,rc(r,  z.Thef.i.r\nd  when  the  Iudgc  of  the 
world  (hall  exalt  himfelfc  to  render  the  proud  after  their  defer- 
uing,  then  will  he  rccompence  thefc  men  their  wickedncs,  and 
deftroy  them  in  their  ownc  malice:  yea  the  Lord  our  God  (hal 
deftroy  them. Till  which  time  of  iudgcmcntjwemu/t  put  vp  our 
fword  of  reucnge  into  his  fhcath  (as  I  faid)  of  patience,  and 
oflong-fuffering,  and  commit  our  rcuenge  to  whom  we  com- 
mitted our  reward,  our  hope,  and  our  hauen  of  refl:  whereto  till 
then  like  his  difciplcs  on  the  lake,mu(t  we  faile  with  a  contraric 
weather  of doing  good for  euillj  Mat,  5. 44.  So  failed  the  maifter 
and  Pilot  of  his  (hip  againft  the  raging  and  toiling  waues  of  Iu- 
dar3-.for  when  they  went  about  his  death  and  temporall  defini- 
tion, he  went  about  their  life  and  cternall  faluation:  when 
they  crowned  him  with  thornes,hc  ftroue  to  crowne  them  with 

ic:  when  they  gaue  him  vineger  to  drinkeon  a  ftalke  of 
Hyfibpe,  he  gaue  them  his  bloud  to  drinkc,to  purge  them  with 
HylTope  as  Damd  fpeakcth,  and  make  them  whiter  then  fnow, 
f  \d.  5  r .  Thus  failed  the  Apoftles  and  mariners  themfelucs:we 
are  pcrfecutcd  and  buffeted  ,and  wcfurTer  it,  i.Cor.4.  and  thus 
all  paflengers  bound  forhcaucn  the  hauen  of  their  hope,  and 
harbor  of  their  red,  like  'PauIs  mariners, //<f/.  27.  mull  keepe  a 
ftr.iiphtcourfe,  though  wind  and  weather  be  contraric,  do  food 
to  them  that  hurt  you,  Lul^.6.  2"\  Wrcft  not  then  this  f.vord  of 
rr«cn;»eanccoutof  his  hand  to  whom  vengeance  bclongeth, 
rieuc  and  make  fad  rhc  fpirit  of  God,  hphtj'.  4.  jo. 
Ficnbloudthirltic  Efim would  not  beaucnged  on  Uakph  lb 

If  his  father  was  ahue,lrit  it  (hould  gricucold  //inland 
R 


1 30  Brotherly  Recirteikment. 

bring  bis  gray  bead  with  forro w  to  the  graue,  Gen.iy.  4 1 .  And 

mult  leflc  mutt  thou  auengc  thee  to  grieuc  the  holy  fpirit  of 

l  Da».r.n.     qqcj  w|10  jiatj1  begotten  tnec>  ieft  thou  bring  not  the l  auncient 

«iof.j.ie.      ofdayes  to  hisgraue,whoisthe"liuingGod,  andBfiucth  for 

■  Dok-SM*  cuer,  but  thy  felfe  to  Sheol,  the  grauc  of  hell,  and  pit  of  defhu- 

<5tion. 

Thou  fayeft,thou  wouldft  beate  and  kill  fucb  a  foe,  if  it  were 
not  for  his  maifterwhofe  cloth  he  wearcth,  and  whofe  ccgni- 
fance  he  bcarcth.  And  how  darft  thou  murther  or  beate  his  fcr- 
•  Mat.15.34.41  uant  whether  bleflcd  or  curfed,  whether  of  the  *  right  hand  or 
f  Mat.*.*.      jcfCj  whether  like  thcp  Centurions  feruants  of  going  or  com- 
f  icr.ic.*?.      niing>  g°  yc  curfed,  Qr  come  ye  bleiTcd,  (for  thefe  *  alfo  are  his 
attendants  to  ferue  him)  which  beare  his  badge ,  yea  the  very 
image  of  himfelfe?  How  darft  thou  clippe  the  Lords  coine,and 
deface  that  image  and  fuperfcription ,  which  his  ownc  finger 
hath  ftamped  on  them,  whether  pure  or  reprobate  filuer,  whe- 
ther currant  gold  or  counterfeit  flippes,  feeing  he  hath  fuch 
companion  on  them,  that  he  will  auengc  the  bloud  of  all  his 
feruants,  'Dent.  52.36.  and  :  4.  Neither  mutt  thou  thinke  it 
r  Kpher.3.1?.    morc  lavvfuu  to  Deate  or  mjfufe  minimum fanBorumy  as  the r  A- 
pottlc  fpeaketh,the  leatt  in  his  kingdome,  Afat.i  1 .1  t. though 
he  were  blackens  the  fpoufe  fpcaketh,  euen  the  fcull  in  his  kit- 
chin,  and  of- fcouring  of  all  things:  for  whatfoeuer  is  done  to 
the  leatt  of  his,  he  counts  it  done  to  himfelfe,  JMat.  2  5.  yea  the 
but  touching  of  them,  is  the  touching  of  him,  yea  of  his  deareft 
part,  his  eye,  and  of  that  the  moft  precious  peecc,  the  very  ap- 
ple of  his  eye,  Zac.  2.8.  Nay.  if  thou  knewett  him  to  be  a  vcf- 
fell  of  earth  and  drofle  to  difhonour,and  notofgoldandfilucr 
to  the  honour  of  his  maker,yet  how  dareft  thou  dafh  him  in 
peeces  like  a  potters  veiTell,  feeing  he  beareth  the  image  ofhitn 
that  created  him:  I  fay,  the  image  of  God  that  created  him?  For 
though  when  ruft  he  coyned  man  of  the  earth,  and  ftamped  v- 
PU*J»  !**  ponhim  his  owne  image,  oPefiencc  to  be  a  nature  etcrnall 
t  EptM.i4«     and  fpirituall  rn  foulc:  and  of  the  cjuAlities  of1  holme ffe  and  ngk- 
tcottfiieffc,  whereby  he  is  partaker  ofthediuine  nature,  2.7Vm. 
and  of  his  attributes  of  power  to  be  his  Viceroy  in  this  inferior 
world, genm  1  .i6.cPfal.  8.6.Though  I  fay,when he firft (tam- 
ped 


Brotherly  Reconcilement.  1 3  j 

ped  this  three-fold  image  on  man,  Ow.5.;  .man  by  his  fill  *ce-  ■  F^4.u. 
faced  that  oi'ho/mejfe  and righteoufnes,  and  imprinted  his o-une    c",,1#' 
image ofanother  ftampc,  v* hieh  wai  vnrigrucouindle  and  im- 
puntieinhispofteritie,/rr/C3.yetin  reflect  or* the  two  other 
parts  of  this  pnnz,/psntua// etermtie  vt  lovLc, 2nd  porrerfu// '  (one- 
raigntie in  bodieouer  creatures,  euery  man  without  exception 
caneth  the  image  of  God,  1.  C'^r.  1  i.y.  and  though  he  be  but 
braiTe  and  (as  I  faid) reprobate  filuer:  Qtalibet ejfgtem  Cafart* 
affishabet,  Euery  afTe  and  idio:  hath  the  image  and  fuperfcrip- 
tion  of  this  heaucnly  C*f*r  an^  kmpcror  of  the  world  .  Which 
feeing  by  man-flaughter  and  murthcr,  by  wraih  and  rcucnge, 
thou  wholy  docft  deface,  as  his  elTcnce  to  thv  power  ofctcrnall 
being, in  killing  his  body,though  thou  canlt  not  kill  his  foulc: 
as  it  tsof  thofe  diuine  qualtties,by  blaiting  h:s  fru'.t  in  the  blade, 
and  cutting  ofThis growth  and  ripening  in  holinefle  and  righ- 
teouineiTe  to  the  image  of  him  that  created  him,  Col.  3  .t  o.  A  nd 
thirdly  his  loueraigntie  and  Lordfhip  that  his  kirgdome  ouer 
creatures  by  thy  mcanes  is  now  departed  from  him.  I  hisfhold 
lo  bridle  thine  hand  from  breaking  downe  this  image,  as  it 
kept  ■  Dautd  from  laying  hands  on  Saul,  hecaufe  bewMi  the  x  ,.sara  1+9 
Lords  annotated.  We  rcuerence  and  dare  net  deface  the  k'rgs 
picture  in  vshich  his  rclcmblings,and  difpon*tion,&  maieltie  is 
but  partly  deciphered,  and  how  then  may  we  aducnturc  to  de- 
ll royman,w  ho  is1  James  fpeaksiswWr  after  thefimilttude  of  God  y  l»*f* 
incilence,  andqualtie,  and  power  or  his  creator?  And  this  it 
thoudoelt,  what  may  we  thinkc,  but  that  as  Sathan  (hewed 
his  hatred  to  God, \%hen  he  deltroycd  Chrift  the  ■ image  of  the  tcoi.i.u. 
intufibte  God,  and » the en^ratten  form'  cfh'.s perfon  :  fo  thou  ha-  *   Hcb-'  »■ 
tdt  him  that  dul  beget,  \%  hen  thus  thou  deraccft  him  that  is  be- 
gotten, t  Job.).  What  can  be  imagined  ,  11"  charitie  were  thy 
judge,  but  as  the  Pardalcfliewcth  her  malice  to  man,  when  in  *  ^^ifirm  it 
vvraili  ilictcarcththat  paper  wlurein  Hie  feeth  his  picture  :  fo  »'4C 
thou  bewrayeft  thy  hatred  to  God,  W  hen  thou  ddtroycit  mm 
wherein  thou  bcholdefi  his  image,  1.  loh.A).  Wherefore  as  he 
laid  ofthe  body  ofwicked  fnudi\ifm  I  ft Tt Tfr  her  honourably, 
t  is  a  hnos daughter  by  procreation,  s.Kiw^.o.  fo  mull  thou 
ihonorably  mifufc  man  how  wicked  locucrjfith  he  is  the 
R  2 


.ij2  Brotherly  Reconcilement. 

Kingof  kings his fonne by  creation,  Efa.64.but  as  the  Apo- 
ftle  (pake  of  the  Iewes  though  apoftatcs,  he  is  to  be  beloved  for 
the  fathers  fake  y%om.  1 1.  28. 

Howbeit,  if  neither  the  vievv  of  thy  face  in  a  glafle  can  make 
thy  wrath  bluih  as  a  man,  nor  thy  looke  in  the  perfedt  law  of  li- 
t  j.Cor.3.18.   bertie,asinacmyrror  can  change  thee  into  the  fame  image, 
from  malice  tomildnefle,  from  enmitie  to  amitie,from  furic  to 
friendfhip,  from  gloric  of  nature  to  %/orie  ofgrace7asby  the 
d  Gca.4.25.     fpirit  of  the  Lord :  but  with  bloudy d  Lamech  (til!  in  thy  rage 
thou  doett  outrage,!  wold  flay  a  man  in  my  wound,  and  a  yong 
man  in  mine  hurt.  \t(fain  be  auenged  feuen  fold,furcly  Lfimech 
feuenty  times  fcuen-fold:yet  when  thus  thou  heai  eft  thy  fclfout 
of  tune,out  of  concord  and  harmony  of  louej  wifli  before  thou 
l^f^fij?  gofoorth  to  reuenge  ,  with  Clmas  the  •Pythagorean,  or  with 
f-p/kt.ii.i.     AchiHesxw  the  lliad,thou  woldft  pu/fare  cithtraM^ikt*  the  Pfal- 
mift  call  for  the  merry  harpe  with  the  lute ,  that  the  concord  of 
it  may  drownc  that  difcord  with  thy  brother,and  the  harmony 
of  its  firings  tune  the  affections  of  thy  mind  and  heart-ftrings 
I  t.s*m.i&*3.  which  now  iarre  with  thy  neighbor.  For  as  *  D  at/id  by  playing 
vpon  his  harp  draue  the  cuili  fpirit  of frenzie  from  Sat// that  was 
vpon  him.fo  an  initrument  ofmuficke,or  if  thou  canft  not  play, 
finging  ofaPfalme  ofDamdyyv\\\  cxpell  the  cuili  fpirit  of  furie 
thatrageth  in  thy  mind:4*Ajui*  yuMM^X*9  0tACiP7»ttifnvH<9 
h  Homtin'Pfd.  or  a  pfalmc  of  Damdiz'izh  S.h Bafi is  mirth  ofthe  mind,tranqui- 
litic  ofthe  ibule,a  white  wand  or  the  embaiTador  ofpeace;a  ru- 
"  ler  ofthe  affcclions,  a  procurer  of  charitie,  and  reconciler  of 
loue3acompoferof{trifes,andbrk)ler  of  rage:  neither  is  there 
anyfo  troubled  in  mind,  and  difhirbediiuhought,  which  if  he 
'  takethePialmes,maynotftraightbeappeafed.  For  hereby  all 
perturbations  and  impetuous  affeclions  ofthe  mind,  which 
oucr-rule  men  many  wayes  in  this  life,  are  quite   rooted  out. 
And  herein  aVzrsp  \v  nowf  )a.7tii*>,  as  in  a  common  Apothe- 
caries fhoppe  may  the  furious  man  find  oyntment  ofloue  more 
fvveet  and  precious  then  the  oyntment  of  ssfaren,  which  the 
dead  flies  ofmalice,hatrcd,  ind  enure  cannot  caufe  to  flinkc, 
nor  putrific  the  oyntment  of  this  Apcthecarieifoplentifuil  is 
>3  this  flioppe  ofloue,  and  boxe  of  Spikenard,  that  as  it  is 

the 


Brotherly  Reconcilement \  133 

the  ftore-houfc  of  the  Jawe ,  To  it  is  annointcd  with  the 
oyle  ofgladnciTe  abouc  his  feliowes.  And  when  thou  arc 
wrathfulland  raging  toward  thy  encmie , '  tsfthaHMfiw  idut-  i^/*/***^ 
fcth  to  reade  often  the  fcucntiefifitPlaime  as  a  medicine  for 
thydifeafc. 

Now  ifnothing  I  haue  faid  can  mitigate  thy  rage,  but  to  the 
field  chou  wil:  go. and  like  that  brauing  chalenger  ot'Gtrh  thou 
defireft  a  combat  and  deficit  thy  foe ,  why  boafteft  thou  in  thy 
vrickedneflfcjO  man  of  power?  What  w:lt  thou  do,  Omightic 
man  (faith ktsf*ftihe)  what  wilt  thou  do  ?  thou  keepeft  a  great  Irfi—  M$fj§ 
bragging;  thou  wilc.yea  that  thou  wilt^kill  a  man :  Hoc  &  Scor- 

K'tuyboc  &vnafebru,hoc  &  fundus  mtthu  poteft :  Alas  poorc 
•ags,  a  Scorpion  can  do  this,  this  one  fcuer,orthefnurteofa 
candle  could  effect.  One 'kernel  1  of  a  grape  could  choke  tsfna-  7x"™£fiu. 
crecr,?:  the  "yolke  of  an  eggc  could  ftifle  SaufeiH*:  a  0fifh-bonc  ^jM-jm* 
Yartjti&iw  PnfcW)  a  °pcare  DyhCw  'Pcmpeiui,  an  p  haire  in  his  ?££/* 
milke  FrfA/^theSenatorja^fmokc  C.uxUu  the  Orator,  thcrhot  D5feS 
fun  €hrjfiftomeitr\d  acrummc  of  bread  Goodwin  Earlc  or* Kent.  s  ruL'uk.ij.  & 
Huccwe  retLtUei}  omxu  potent i*  tHA  vt  vno  malo  fmi^o  coeqtte-  T3*ijJ2! 
tur:  Is  all  thy  bragging  power  come  to  this  (faith  z^hsIik)  that  f  ?«w  r*pl ' 
its  butcquall  with  the  imell  of  a  fnurTc,  with  thefting  ofa  Scor-  $**?& 
pion,  with  the  fit  ofa  feucr,  with  the  ftone  ofa  gt3pe,  with  the 
yolk ofan  egge, with  the  bone  or  a  fii*h,with  a  peecc  ofa  peare, 
with  an  haire  of  the  head ,  with  the  fmoake  ofa  fire ,  with  the 
heate  of  the  Sunne,  and  with  a  cnimmc  of  bread  ? 

Hcare  therefore  thou  man  of  blood,  who  like  thofc  blood- 
thirftie  votaries  in  the  Acles ,  fweareft  thou  wilt  neither  eatc 
nor  drinke  till  thou  halt  killed ,  till  ihou  haft  cacen  vp  thy  brcs. 
ther  as  it  were  bread,  and  quenched  thy  th:rft  with  his  blood. 
Harken  O  man  of  reucngc,  w  ho  proclaimed  with  that  voice  of 
vengeance,  I  mil  do  to  htmju  he  btthdone  tome,  Iwillrccom- 
pence  euery  man  according  to  his  workes :  and  w  retting  that 
le*em  t  i/ic  t  i  j  .  threatneft  before  heauen  and  earth 

that  thou  wilt  haue  lift  tor  life  ,  eye  for  eye ,  tooth  for  tooth, 
hand  for  hand/oote  for  foote>burning  for  burning,  wound  for 
wound, and  Itripc  rorftnpe,though  it  was  butgiucnby  afoole:  r  p,    ,. . 
\9tt%Cttfiph§  the  wrall'cr ,  who  would  not  put  vp  a  blow  at  the  <***. 

R  3  bcclei 


Ij4  Brotherly  Reconcilement. 

hcclcs  of  an  affc,but  like  an  aflfe  kick:  her  again  with  his  heclcts. 
Know  thou  afTurediy ,  that  as  Lumcch  flue  a  man  in  his  wound, 
or  as  the  Hebrew  reades  ic^mrnh  to  the  wounding  of  him- 
ielfe,that  is  the  wounding  of  his  ovvnc  confcience(fai*h  Fern) 
and  hurt  of  his  foule,  Gen .4. 23:  fo  thou  art  a  man-flayer  both  of 
him  and  thy  fclf,fecing  after  it  thou  abided  in  death,!  Joh.y  1 4. 
Thus  reuengcfull  wrath  dat  poenai  dnm  exigit ,  with  her  ovvne 

vUidtlrtjcj  ftaffeis  (he  beaten  (faith v  Seneca)  while  (he  Deateth  x  £a  depri* 

xc*ll>  mem  qutmcrginifi  cummer gentenonpofiunt  ^  ftriuinghkea  mil- 

ftone  about  his  nccke  todrownehim  which  cannot  be diow* 
ned  without  the  drowner  alfo .  For  as  wc  reade  in  Anftcphanet 
of  the  earthen  pot,  which  by  dafhing  againlt  another  poc,bur(t 

y'JAtmtq.  4j.  it  feifc  jn  pCeccs .  f0  wc  yfbrgetfull  of  ou  r  wcakneflc,  adfrangen-  • 
dum  fragile*  confurgimtis,  while  we'dafh  our  brittle  bodies  one: 

\Utcmy.it.t.  againft  another,  both  thefcearthenpots  are  (ruuered  to fcraps: 
and  therefore  woe  to  the  pot/heard  that  flritteth  T»ithtkepot(heards j 
of  the  earth, Efai  4%. 9.  Thus  as  ftrongeft  poifon  firlt  breaketh 
the  veffell  which  holds  it  before  it  hurt  anotherj;  fo  anger  (faith 
Elipba*)  doubtlefle  anger  killeth  the  foolifh,  and  enuie  flayeth 
theideot,/^  £.2. 
a u.Hm\nhunc      And  therefore  David f faith  a a  writer)  comparcth  his  ene- 

£u!'  dthrt   m*cst°bces'^/^«!l8-whichasb^r^^ 

smm*i cap  4o!  feme)  by  flinging  others  exentorate,  and  therewith  (bed  forth 

V'Y1'**'  their owne bowels,  Animafy in  vulnere ponunt> and loofc  their 
liues  by  ther  flinging.  And  it  is  as  true  inreuenge ,  (lie  failes 
with  her  owne  wings,  and  dafheth  on  that rockc,  whereon  fhe 
makes  fhipwrackc  of faith  and  a  good  confeience .  The  reuen- 
gcr  like  the  bee,  he  hath  a  reaction  or  repaflio  rather,and  recei- 
neththcwrongthathehachdone,Ce/.2.2  5.and  while  he  feeks 
vengeance  on  man,finds  vengeance  ofGod,£ cclef.zS.i  .While 
he  (hooteth  his  fl  ing  of  reuenge,hc  doth  euifcerate  himielfe  of 
thofe^m^/rofmercie,kindnefle,  humilitie,  meeknefTe,  long- 
fuffering and  forbearance, Colof^.  1  l.ssfnimam^in  vulnerejpo- 
fjitj  andloofeth  his  lbule  in  the  wound  of  his  foe .  tAlmmUdit\ 
Str  6(kver  extrwfccui  &fevajht  intrinfecus,  faith  d Aniline  ,  like  the  bees! 

Sow.  '  outward  flinging  he  onely  kils  the  bodie  of  his  foe,  but  like  hen 

inward  bowclling  kils  the  lbule  of himfelf,and  cafleth  both  bo- 

dicj 


Brttkerly  Reconcilement.  13c. 

die  and  foulc  into  hell  fire.  And  therefore  would  'Chryfefttme  eHvmUtu 
hauc  vs  be  warned  by  the  Bee ,  and  by  her  example  be  weaned  />?  ***"**• 
fromreuenge:  Docit  thou  not  fee  the  Bee  (faith  that  Father^  * 
how  (he  die*  by  her  fringing?  By  that  liuing  creature  doth  God  »' 
teach  vs  that  we  wound  notour  brethren,  for  we  do  it  through  » 
our  owne  fides,  and  perchance  like  the  Bee  wc  hurt  them  but  » 
little  ,  but  wc  our  fclucs  fhall  be  no  more,  no  more  then  that  f 
creature.  " 

Hcarc  this  alfo  thou  bloody  ftabbcr,  who  beyond  the  law  of 
retaliation  cxa&cft  notoncly  a  tooth  for  a  tooth  ,  and  an  eye 
foraneyc/Z)«rfM9.  but  like /Prepay crt  a  frabbe  for  a  he,  a 
wound  for  a  word.-with  L.imech  for  a  Imall  hurt  wilt  flay  a  man, 
and  not  oncly  mete  to  them  as  they  meafured  to  thee,but  an  E- 
phaofwrongsforanHin  of  iniuries ,  and  (asfZ?rf/57out  of  the  fOnttA** 
'Gofpelifpeakethjfrom  thy  icpcrfluitieofmalicioufncflegiue  *£jj* 
menfurtrnjupcr fluent  cm ,  a  meafure  running  ouer  into  their  bo- 
fomc.  I  vvifh  thou  wouldlt  lcamc  of  Chrilt  our  Sauiour,  who 
isalambc  before  his  bothfhearer  and  flayer,  was  fo  dumbe 
that  he  opened  not  his  mouth  to  reuile  when  he  wasrcuilcd, 
lorfomuchasthreatned  when  he  felt  the  (tab  of  their  fpeare, 
J  i.7Vr.2.But  if  thou  wilt  not  lcamc  clemencieofthe  Lambeof 
l  3od,yet  learnc  it  for  fliamc  ofcrucltic  it  felfc,of  the  Lion  of  the 
j  ield  ,  who  (as  *ALli*yi  noteth')  is  fo  iull  in  his  cruel  ie ,  that  he 
,j  ccepesan  equall  mcanc  and  mealurc  of  reucnging  his  encmie: 
jj'brthoughhcfccamanfliooteathim  and  deadly  purine  him, 
]tfCt(2ShZ^frtlIotU  and'/7/wr  both  obferue  |   if  the  archer  do  bZi.».*ft£ji 
.  lot  wound  him,  he  neither  wounds  him  if  he  catch  him  in  h 
,;  >awes,bucfhakeshim  oncly  without  hurt,  and  throwing  him  <*.i». 
uiowne  when  he  hath  thus  affrayed  him  ,  lets  him  qo  free. 
,i,\ndif  thou  wilt  not  be  more  cruell  then  crueltic  it  fclfe,  and 
jrorothy  Brittifhdemcncie  degenerate  into  moierhcn  brutifli 
,#  rucltic  ,  at  lcalt  be  as  gentle  isthcforine  Lion  ,  who  fcemes 
JiCfC  to  exhort  thee  with  that  voice  of  thtlambe.  A/.ttl\  1  r.^o. 
;,  '"Wf  c  my  yol'f  on  thee,  douilrarne  of  me  thfit  nm  I  wlyar.Amceke  to 

*•  For  there  is  none  (faith  kI  a':i.mtt  m)  who  had  not  ra-  v/^r^./,^ 
ijhcrdie  then  be  transformed  into  anv  fhape  and  fcatur"  ofgM/u. 
.'   >cali ,  though  he  mi^lu  rctaine  the  mind  ot  a  man  :  II 

much 


\$6  Brotherly  Reconcilement. 

„  much  more  is  it  wretched  to  haue  the  mind  of  abeaft  in  the 
i5  forme  of  a  man,fith  the  foule  fo  much  excellcth  the  body  ?  But 
n  tlzs^Affternttntur  corpora  beUarum  qmbn4funtipfiftHi$rest't\\ty 
»  disdainfully  abhorre  the  bodily  fhape  ofwildc  beaftes,who  are 
n  thcmfelues  more  fauage  and  crucll  then  they :  and  fo  much 
plcafc  thcmfelues  in  that  they  are  men ,  of  whom  they  carrie 
nothing  but  the  outvvarc  lineamennts  and  figure. 

Wherefore  to  conclude  this  point,  which  thou  regardeft 
not  a  point,  if  nothing  that  is  faid  can  end  thy  contention  and 
reuenge,yet  as  the  wife  man  aduifeth  xhzcfR^emember  thine  end 
tndthohwilt  let  enmitie  paffcyEcclef.i%>6.  For  like  as  when  the 
bees  fall  out  and  fight  among  themfelucs,D*Wc*//0  tnteclupuU 
ueris  totadifcmiturjfoz  throwing  of  a  litle  duft  vpon  them  (faith 
ILi.ii.Mdt.biJl.  XcPlmie)  endeth  all  their  deadly  ftrifc  :  fo  cogitatio  morta/ttatu, 
nLtb.iMirn  tnc  thought  of  death  (faith  ™  Seneca)  the  remembrance  o  f  this 
M/.45.  generallmortalitie  by  plague  andpe{tilence,fay  I,  which  thus 

long  hath  toled  for  her  laft  gafp,&  might  now  ( me  thinks)  ring 
out  at  laft  the  death  of  all  malice ,  might  bury  all  wrongs  in  the 
grauc  of  obliuion  ncuer  to  rife  againe .  And  indeed,  Se  de  hoc 
xxUbhas.nfetb.  mH"do  quotidiemigrattirum  credere  (as  "one  fpcaketh)  to  thinkc 
dt*mcM.coU*t.  this  day  of  his  ftrifc  may  be  the  laft  of  his  life ,  is  a  common  pe- 
wt>  •         remptory  and  killer  of  all  iarres ,  &  omnium  comprtmet  mottts% 
and  will  (till  the  moft  turbulent  (ticklers .  And  howfoeuerthe 
remembrance  of  duft  and  death  cannot  bridle  the  mightie  buls 
ofBafan,  who  fet  vp  their  home  on  high,  and  fpeakc  with  a 
cDjfifrwi.  ftiffenecke-but  like  thofc  buls  in  °P/«/4r^,  Adpugnamfepul- 
uerecenfperguntvtmagisirritatiferociant,  fprinklc  this  duft  of 
mortalitieon  their  faces  to  whet  their  courage  to  the  combat. 
AndastheLionbeatcth  himfelfe  with  his  taile  to  fet  an  edge 
on  his  wrath ;  fo  they  remember  their  end  to  haften  their  fwift 
/  iudg.  u.30.    reuenge ,  like  that  FLion  of  might,  who  conquered  rhe  roring 
Lion .  Let  me  Ioofe  my  life  with  the  Philiftines,  yet  iam  par  or 
terrimum  media  mors  dtrimet  (faith  Seneca)  cucn  now  wil  death 
fteppc  betweenc  thefe  two  hot  fpurres  and  p3rt  the  fray.  And 
though  no  remembrance  of  death  could  extinguish  the  memo 
rie  of  iniuries  betweene  them,  yet  inieEiupnltieris^  caft  but  a  lit- 
tle duft  of  the  jraue  vpon  their  heads,cV  then  arc  they  asquimx 

as 


Brotherly  Reconcilement.  137 

as  a  Bcc,and  now  their  hatred  and  their  enuie  u  perifiedfakh  Sa- 
Um<m,Ecckf.<).6.  But  let  vs  (beloued  Chri(iian)  w  ho haue  bet- 
ter learned  Cbrift,  let  vs  leaue  gAt  wrath  and  lee  go  difpleafure, 
before  they  leaue  and  let  go  vs  at  our  death  .  Let  vs  tie  to  our 
malice,leaft  it  di~  to  vs,  and  leaue  as  our  bodies  with  the  mcte- 
yvand  in  the  graue:fo  our  fou'es  with  the  rod  of  Gods  wrath  in 
the  low  eft  pit.Let  vs  bury  it  in  our  life,that  at  our  death  we  may 
goto  ourgrauc  in  peace,  and  in  peace  with  all  men.  Let  our 
louc  awake  that  tlcepcth,and  ftand  vp  from  the  dcad,that  is  in- 
terred. And  Teeing  a  friend  muft  w^atitHtM  hv**j  as  the  snaturaJl  J«^ 
mv.i  teilcthGentils,andfriendihip  worke  through,  as  the'fpir 
tuallman  tcacncthChrittians.  Let  our  friendship  fhewitfelte, 
fivroi&*un  x&Q***i9fy*  bencuolence  not  latent  and  lurking,  but  ^^JlMXltfu 
patent  and  working  in  the  deeds  of  reconcilement,  and  be  re-  '  * 
conciled  not  in  word  and  tongue  onely ,  but  in  worke  and  in 
decde. 

Yet  here  (beloucd)  muft  we  not  ftay  in  thefc  Sanfta  and  ho-  j.rtconrilcmgc 
Jy  places  ofvnitic,  where  is  but  the  cand/eftuke  of  concord,  and  u;,•cn-'oa•J• 
jhewbread  of  friendship  :  for  thete  is  a  Iudas  that  can  not  onely 
kilTc  with  his  mouth,  but  embrace  too  with  his  amies  and 
workesoflouc  when  his  heart  is  farrc  from  vs.  And  therefore 
thirdly  this  agreement  muft  enter  into  the  heart  the  holicft  of 
all,  where  is  the  hidden  Manna  and  hidden  man  too  ,  the  arke 
of  this  teftimonic,and  the  mercie-fcate  of  reconcilement.  For 
as  (he  faid  to  Sampfon,  How  canfl  thou fay ,1 hue  thee,  when  thine 
heart  it  not  with  me?  /ud%.\6.  fo  how  canft  thou  truly  affe6t  and 
be  friends  with  thy  brother,  who  Staying  him  in  the  atrium  and 
fancluary  of thv  loue,  (hutteft  vp  thy  heart  from  him,  and  fcant 
once  a  yearc  admitted  him  into  this  holier!  of  all  ?  The  Lord  by 
his  Apoftlc  commaunds  thee  this  laft  ,  but  not  lealt  degree  of 
agreement,!./*/;/*}.  18.  Let  vs  loue  not  in  word,  and  like  trc- 
cherous  loab  by  worke*  deny  it;  neither  in  tongue  onely  with 
traitcrous  Indos  to  giue  good  words  with  our  mouth,  and  curfc 
with  our  hearts :  but  asm  ^r^/againit  the  former ,  lo  in  truth, 
that  ii,  hncercly  from  the  heart  againft  the  latter,laith  Lyra  on 
thefc  words :  which  is  louc  indeed  out  of  a  pure  heart,  1 .  Tim, 
1.5 .  Chnlhan  without  AjJimnlatmSitilx  uPaul:  brotherly  with-  'Rcra.u,f. 

S  out 


138  Brotherly  Reconcilement. 

v  i.Pctcr  1.22.  out faimrig  from  a  pure  heart  feruently,  faith r  Peter .  For  though 
men,  not  oncly  fpeake  with  the  tongue  of  men  and  Angels  to 
their  brethren ,  but  euen  giue  all  their  goods  to  their  enemies, 
xTnSi  6 Jot epi.  yct  (2S  xduftine  out  ot Saint  yJWcolleCteth  truly,)  ifthcy  haue 
19mh  not  this  ferucne  loue  out  of  2.pure  heart ,  it  profiteth  them  no- 

y  i.Conmh.13.  chjp^  becaufe  though  it  be  in  deed ,  yet  not  aiMa.  j  in  truth: 
not  before  God,  who  fecth  their  hearts,  and  knoweth  their 
roote  to  berottcnnclTe;  but  before  men,  who  iuogingthe  tree 
jfygaajUn  Dy  her  fruite,  arc  eftfoones  decciued  with  z apples  of  Sodome, 
tUcmitbtw^  chat  fceme  ripe  to  be  taken,but  being  rotten  wichin,  turnc  to  a- 
ftes  and  fmote  when  they  arc  touched  .  Whereas  then  many 
cxhibite  their  beneficence  when  their  bcneuolcnceisinhibi- 
*M*rh?w  ^  T  ted;  fome  like  the 3  Pharifees  to  be  fecne  of  men,  and  fomc  Ike 
4Lukci4.u.    thofebfea(tcrs  toreceiuethciike  againe:  both  thefe  hatic  oput 
c  Fem  us  i.hz.  non  veritatem,fa\tl\zc  writer,  they  loue  indeed  before  mcn,vvho 
5,1  '  looke  on  the  ouifide,  but  not  before  God,  who  beholdeth  the 

Luiidc  of  the  platter,  whereas  their  left  hand  of  worldly  refpedt 
(hould  not  hauc  a  finger  in  their  giues  of  Joue,  nor  fo  much  as 
know(faith  S.  /4uftine)whitthcix  righthand  of  pure  confeience 
and  finceritic;  doth  but  as  leniently  to  loue  in  God  their  friend, 
fohartily  for  God  their  foe,whofe  image  and  fuperfcription  he 
beareth .  Which  loue  of  God  aboue  all,  feeing  it  begetteth  the 
4  Kmk  ui4.     ^OU€  o£°ur  neighbor  as  ourfeifrMatji  2  \\kz*  Naomi  and  Ruth  they 
will  not  be  parted,  but  the  daughter  profeiTeth  to  her  mother 
as  Ruth  did  to  Ar^w?#,Whithcr  thou  gocft  I  will  go,  and  where 
thou  dwelleft  I  will  dwell,thy  people  fhall  be  my  people ,  and 
where  thou  dieft  I  will  die.  And  therfore  as  thofe  paire  of  Tur- 
tle-doues  or  two  yong  Pigeons,were  ioyntly  alegail  oblatiort 
for  Cbri(t,£^2.  fo  muft  thefe  two  both  together  be  an  Euan- 
gelical  facrifice  of  Christians,  1. 7*4;?  4.21.  AndiftheoneDoue 
come  alone  without  her  mate,fhe  fbal  not  be  recc  iued  into  the 
ark  of  Gods  reft,nethcr  wii  he  put  forth  his  hand  to  receiue  her, 
vnlefTe  me  bring  an  Oliuc  branch  of  peace  in  her  mouth,and  of 
peace  with  all  mcn.fk^.i  i.t  4.  Which  two  wings  ofcharitie  (to 
eww.x0.kwa7  vfethewordsofSainteyfir/?/>jfJ  feeing  as  felfe where  henoteth, 
f*»  T[*  .i«*    t^ey  arc  mc  twowmgsohht  foule,which  were  giuen  to  that  Ea- 
gle the  Church  of  G  od ,  that  (he  might  flie  from  the  Serpent 

into 


Bret  her  ly  Reconcilement.  130 

into  her  $hccyApocM.  we  fhould  vvifh  them  the  more,  and 
pray  with  DantdMut  we  had  the  wings  of  a  Doue,  that  we  mi*bt 
flte  away  to  the  hill  from  whence  conrmeth  our  te/pe,  and  be  at  reft: 
becaufc  though  thefe  two  be  commanded loucs,and  fo  a  burden, 
yet  arc  they  not  'orieuot^tbut  as  wings  they  2tc /toht,  tjiimxL  t  k.m^  ; 
faith  the  Doue  that  was  coutred  with  iilucrwings;  and  her  fc- 
therslike  gold  .  Onweft  fedlcue,  a  burden  they  arc,  but  a  light 
one,  faith 'Attfttne,  and  though  commaun  dements  of  God,  yet  hSir.i+di**, 
not gr  tenon*  10  the  godly  :  ?*onpondpu  oner att,  fed  ala  zoUturt,    f0^' 
not  burdens  fuch  as  beaftcs  do  carry ,  but  fuch  as  wings  are  to 
birds:  Pertant  u'ia*  tn  tcrra,0-  portantur  ab  tllx  tn  caelum ,  if  thefe 
wings  wee  cany  here  en  earth  ,  they  will  carry  vs  vp  into 
hcaueu. 

One  trarmes  them  Pedes  annua,  the  twofeetcofthefoule, 
whereby  fhe  runneth  the  race  that  is  fet  before  her,  and  wal- 
ieth  tn  loue;on  either  -whereof  if  (he  halt  like  lame'c3/<r-l2.saio.4, 
phibofiethy  (he  iTiail  fall  in  the  way,  or  rather  for  her  halting  be 
turned  out  of  the  way.  And  therefore  confctTed  /Vw/himlclfc, 
that  though  he  had  the  right  foote  of  his  faulc, to  loue  God  fa 
dcarely  as  to  giuc  his  body  to  be  burned  ,  and  wanted  yet  the 
lcU  footC  of  loue  to  his  ne:ghbcur,ir  would  profit  him  nothing, 
1. Corinth.  1  ".  Teaching  vs  thereby  to  mal^eftrMohtfteppes,  noc 
\\  uh  one  foote  alone,  but  with  both  our  feete,  in  following, as 
hoiineffe  tow  ard  God/o/>r*f<r  with  all  men,  lcattthat  which  is 
hakiiig  be  turned  bill  oftheway,i£r4r.l  2,1 3.1 4.  Like  the  two 
bkflcdk  Apoltles  Peter  2nd  John,  they  muft  runnc  to  Chrlt  (] 
both  togeiher,thoi!gh  the  loue  of  God  like  the  belouedDilci- 

ftfurmc before.  For  as  the  Apoftlc  hath  />W  both  our  :i. 
jcet  ivtth  the  preparation  of  peace  to  run  the  way  or  his  comman- 
dements  :fothis  is  the  way  through  which  il  cm nn.lt run  vnto 
lite,7  hut  hewhuhloueth  ( tod  Should  loue  I  \ !./*£. 4. 

ai.and  that  by  e<  odproporti  "cmuit  not  halt  mthe 

way  ,  but  make  flraitcltcppcs  with  our  feete,  nor  hoppc,lmt 
walkcinlovc  .  and  fa  waikc,  that  not  onclv  with 

\c runnc  :/.?»>;,  the  common  and  Kings  high  wav  of  his  wrrJm.ii*.,'. 
undements  and  r  )  .\"/w>r,toblcfle,bciuhte,:indbche-  ■!. 
lent  to  our  cn  m    y  14.  but  walkc  alio  like  him 

S  2  /;; 


14©  Brotherly  Reconcilement* 

0Vb\merwvt°fimitHy\r\  the  pathes  thereof,  which  are  the  neare/t  and 

\nilVnarTAt'  gain^  way to  heauen  ("not  as  more  wittily  then  wifely p  fome 

qFer«st»M4th  diflinguifh  his  Euangelicall  precepts  and  counfels ,  for  euen 

r£xod.;a 5*.    tne^e qfem*t*  arc  rnandata, Tfalme  1 15?.  3  $.)  that  not  onely  we 

/Rom.9  j.       loue  from  our  heart ,  but  fo  fervently  without  faining  ,  that  as 

^°[.;;;ie      rC/Tf^vvillcclitforthGHebrewes,r/>^/wifriecl  it  for  the  If- 

x  i.Kings  18. 4.  radices,  x%ahab  ventured  it  for  the  fpies , v Judith indangered  it 

y ^sam.%1.!    for  Ifrael  >  *Ob*di*b  hazarded  it  for  the  Prophets , « Efler  for 

cap.s0.3s         the  Iewes, z  Jonathan  for  David,  zrDauid  for  his  countrcy, 

Vil^iyii     h  Peter  prom'ifed  it  for  Chrift,  and  Chnit  performed  it,  to  lay 

downe  his  life  for  his  enemies,  7^*. 5.6.  fo  we  alfo  (liould 

walke  in  this  path  of  loue;that  as  hereby  we  ocrceiued  his  loue, 

in  chat  he  layed  downe  h»  life  for  vs,  therefore  ought  weto 

lay  downe  our  life  for  the  brethren,  1  John  3.1 6.  then  which 

as  no  man  hath  greater  loue  of  heart  then  when  he  is  willing  10 

heftow  his  life  for  his  friend,  John  1  5. 1  3 .  fo  if  like  Chnft,  who 

layed  it  downe  voluntarily  of  himfelfe  without  any  taking  it 

cBcn.fai.de    from  him  John  1 0.1 8.  tor  he  died  cNon  quia  meruit,  nee  quia  Ju- 

f4afkjj.i\uri4  j^M  praualutt ,  fed  quia  ipfe  voluit ,  not  becaufe  he  deferued, 

for  he  layed  it  downe  for  hisjbeepe, ycrfei  5;  nor  becaufe  the 

lew  preuailed ,  for  none  could  take  it  from  him,  verfc  1 8.  but 

becaufe  he  was  willing,  for  he  layed  it  downe  of  himfelfe;  Nee 

modo  voluit  &  oblatm  eft,  quia  volmt  oblatus  eft,  neither  was  he 

willing  becaufe  to  be  offered ,  but  was  offered  becaufe  he  was 

ASerinFtrU     willing,  as  Bernard  elfewhere  fpeaketh .  If  we  could  (I  fay) 

bcbdp^e/M     like  Chrirt  thus  walke  in  loue  of  our  hearts,  we  fhould  be 

faff.D*m.        pcrfe£t  as  he  is  perfect ,  (ith  as  /Wepicomizeth  religion  into 

faith  and  repentance,  Hebr.6,1.  and  Salomon  repentance  into 

feare  God  and  keepe  hiscommaundements,  Ecclefi  2.1  3.  fo 

our  Sauiourhis  ten  commaundements  into  tree  of  hue,  Marks 

c^qmn.&Ptt.  1 2.31.  and  the  A  pottle  e  thole  two  of  loue  into  this  one  oflo- 

i&inMBflm.#  uing  our  neighbour,^*?*.  1 3. 9.  to  fhew  that  this  heartie  leue 

of  our  foe  is  the  cattlc-gateof  religion,  the  fhires  of  repentance, 

the  tower  and  turret  of  faith,  the  watch  of  the  feare  ofCfod,  and 

the  keepe  of  his  commandements ;  all  which  are  wholly  kept  and 

fulfilled  in  one  word,wb\ch  is  th\$,TbouJh*lt  lout  thptctgbbour as 

%hjjelfefial,y\^ 

Wkcre- 


Brotherly  Reconcilement.  141 

Wherefore  if  offending  in  many  things  thou  canft  not  fulfill 
the  royall  Jaw  it  is  fo  large >vu compendium  fer*and*rnmommHm 
leg$tm?W\\t  thou  hauc  (faith  a f  Writer)  a  fhort  cut  to  keepe  all?  f^'""  *•«. 

i   CMonftrAbottbiEfitomen^  will  fhewthee  a  compendious  way:  ' 

1  Loue  thy  neighbour, and  thou  malt  fulfill  the  royall  Uwjam.2, 
S.andpraifeGod  (faith  /J  u/ttne)  with  an  inftrument  of  tenne 
ftringstforas  lames  fiid  of  him  who  failes  in  one  point  that  he 
isguilticof  all,  fo  contrariwife  may  I  fay,  that  he  who  fulfils 

I  this  one  point,  in  fome  fort  is  guiltletTc  of  all.  And  thus  arc  we 
knowne  to  loue  God  when  we  louc  our  brother,  and  cannot 

'  before  him  allure  our  hcarts,till  our  hearts  be  furc  to  the  other. 
For  as  'lines  in  acircledrawneto  the  circumference  from  the  l  *>»*!>  d»a. 

j  center ,  the  nearer  they  come  the  center  whence  they  firlt  pro-  ;rw,i"W' 
ceeded,chc  nearer  needs  muft  they  come  one  to  another ,  &  the  „ 
further  orYthey  go  from  it,  the  more  are  they  diftant  one  from  „ 
another:  fo  ourliues  in  this  great  round,  as  they  hauc  theirfirlt  „ 
being  from  that  indiuifible  center  of  whom  And  to  whom  are  all ,, 

I  things  ft\om.\  1.36  fo  the  nearer  they  come  him  in  loue,thenea-  „ 
rermuftthcy  needesin  afTedtion  come  one  another.  And  as  e- ,, 

j  ucry  one  th.it loueth  his  brother,  loucth  God  alfo,and  is  borne  of  1t 

f  him:  lb  he  that  hateth  his  brother,  hatcth  God,  and  if  he  fay  he 

j  lo  cthhim  he  is  but  a  Iyer,  t.Ioh^. 

Howbeit  if  through  naturall  deprauation  and  humane  infir- 

*   m\uc}/i<rripit  sra  (  hnJh*not  anger  (as  h  one  fpcakeih;  rtcalcth  b^ugTrtf*. 
on  thy  heart,  and  like  that  foulc  of  the  heauen  catcheth  away  **  '2^** 
the  feed  ofloue  out  of  thy  heart,  (tor x  hnnuwHrnefitrafct^vti*  ,  idem  km.  4% 
ttam  ne  hoc po (fern m)yct  mult  it  no:  be  kept  fo  long  in  thy  breaft, 
ttpr$JUx*xthat\t  line  pa(taday,lc(tihc  mote  of  anger  be- 
ing fed  in  the  night  with  the  dew  of  fufpition,  become  a  beame 
in  the  morning,  to  put  out  the  eye  of  reafop.  For  feeing  (kas  an  4  H**t. 
heathen  well  rcfcmblcth  it)Anger  is  like  an  head-  ilrong  horfe, 
which  mufr  not  hauc  the  reiiKS,lc(t  he  throw  heading  his  rider: 
we  had  need  cprbc  this  hcart-ftrong  paflion  and  perturbation 
of  the  mind,  left  it  carry  vs  headlong  into  mill  hide:  and  as  wc 
p  H  bits  in  horfes  mouths,  that  they  mould  obey  vs,  whereby 
we  rule  them  in  the  right  wav,fo  hm  <  tu  omvcfeec*- 

Pern* t  its  mouth  alio  like  hoi fc  and  mule  without  vndeiltaudmg 
S  }  mult 


14.2  Bretherly  Reconcilement. 

muft  be  holden  with  bit  and  bridle  left  it  fall  vpon  thee.Which 
natural!  edge  and  ftiarpc  affe&ion,fecing  it  is  whetted  and  mar- 
pened  by  Satan  on  the  ftonie  heart  of  man,to  wound  the  name 
I  Ar'^.hh^    or  the  pcrfon  of  his  foe:  therefore  our1  maiftcr  of  moralitie 
Eibx.cdp.  s-     fheweth.  Why,  againft  whom,  how,  when,  andhowfarre  it  may  be 
drawnc  and  Yiifhcathed/Why:  in  the  offence  ofGod,  and  de- 
m  ix0d.3x.ij>  fence  of  goodneCfe.-as  m  Mofes  waxed  hot  againft  Ifrael  for  their 
«  Num.i(j  iy.  ij0latrie,  againft nKorah,Datha»^nd  Abiramfox their  confpi- 
c  i.sam.15.14  racie.0£//Aj  againft  Ifrael  for  their  ApoilafK,*  leretnie  againft 
f  icr,*.u.      me  lewes  for  trteir  impietie,and  Chrift  looked  angerly  on  their 
children  for  their  obltinacie,G3/rftt^.  3.  5  .'.Secondly,  if  thou 
wouldft know  againft  whom,  though  thou  carry  this  fvvord  of 
anger  in  the  (heath  ofthinehcart,yetlike  theminifterofiuftice 
(ita.T3.)muft  thou  draw  it  againft  not  the  good  and  them  that 
do  well,  but  the  bad  and  them  that  do  cuill.  And  thus  did  holy 
David:  Do  not  I  hate  them  O  Lord  that  hate  thee,  and  am  no* 
I  grieued  with  thofc  that  rife  vp  againft  thee  ?  yea  I  hate  them 
right  fore,as  though  they  were  mine  enemics,P/Q/w.  1 39. 21. 1 
faw  thetranfgrcliors,  and  was  grieued  becaufethcy  kept  not 
thy  law,  PfaL  1 1  o.  1 58. 1  will  fet  no  wicked  thing  before  mine 
eyes,  I  hate  the  workes  of  vnfaithfulnciTe ,  there  (hall  no  fuch 
dwell  with  me,'P/*/.  iot. And  thus  may  we  be  angrie  againft 
miners,  no  not  fo  much  the  man  as  his  manners,  as  hereafter 
fhall  be  fhewed.  Thirdly,  how  it  muft  be  fpent,not  in  fume,  like 
the  foaming  fea,  that  cannot  reft  till  it  caft  vp  mire  and  dirt :  for 
f  H«r/u.         this  anger  is  furor  brenis,  a  fhort  madnelTe,as  he *  fpeaketh,and 
on ely  t h ey  differ  (laid  wife'  Cato)  in  continuance  of  time.  For 
r7lut.^potb.  whereas  there  be  two  kinds  ofmadncfle,oneofthe  head  which 
makes  men  run  out  of  their  wit,and  another  of  the  heart,v\hich 
puts  them  out  of  their  right  mind:  thefe  angry  men  hauing  nei- 
ther the  wit  to  gouerne,  nor  the  mind  to  be  gouerned  in  this. 
'  fVb.  1.  deir*   paffion,  are  the  maddeft  of  all  other ;  feeing  (  asf  Seneca  noteth 
caf-  ■•  in  them)  they  haue  the  fame  fignes  and  tokens  that  mad  melT" 

haue,  and  this  mift  of  anger  fo  darkeneth  their  eye  of  rcafon, 
that  it  cannot  difcernc  things  that  differ,  but  as  obie&s  though 
little  in  themfelues,thorough'a  thicke  cloud  feeme  bigger  then 
they  are  indeed:  fo  whatfoeuer  moate  the  eye  of  anger  thorow 

cloudie 


Br$therlj  RcccnciUwent.  143 

cloudic  browcs  beboldcth  in  a  brother,  feemeth  no  IcfTe  then 
a  beame.  For  as '  Tliny  noteth,  Oculos  in  comitudi  morbo  apertos  '^'l;  *"  ktm 
nihil cernere  animo  calt^wte,  thac  the  eyes  in  the  failing  fuknes 
though  open  fee  nothing,  when  the  mind  is  darkened  and  dim- 
fighted:  (o in  comitudi  morbo  trx,  as  one  m  ccajm.es  it,  m  the  fal-  «  Tint  *,r* 
lingfickneffe  of  anger  wherein  they  fall  on  others, men  haue"*"'- 
like  thofe  Iewes  eyes  And  fee  not  the  right,  as  eares  and  heaie  not 
the  truths  but  their  minds  being  blinder!  that  they  fee  not  Satan 
euer  boweth  dovvnc  their  backe  for  a  load  of  finnc  .  and  anger 
the  daughter  o(in\\iiic,2j^Sab£Mtaa{p£2kgthy becomes  in  them 
the  mother  of  reuenge.  And  as  anger  in  her  madnefle  is  blind  to 
augment  all  faults,  and  make  a  moate  a  beame,  and  a  mole-  hill 
amountainc:  foisfhc^F»T*£»ras  *  the  ApotfJefpcaketh,  and  x  a*?ct  a  9- 
cannot  fee  farre  off,  but  diminifhing  the  pcrfon  or  njei^makcth 
a  Cedar  of  Lebanon  but  a  bramble  of  the  bufh  :  and  like  the 
purblind  man  in  the  J  Gofpcll ,  feeth  men  but  //^f /wx,  which -^  ioh.ij*0; 
w ith  the  *  good  husbandman,  when  fhe  (hould  but loppc  with 
the prunin^-knife  ot  correction, fhe  hewcih  downe  with  the  axe 
ofherownciudgementand  reuenge.  And  therefore  (becaufe 
he  will  neuer  obferuc  the  mcanc,  nor  keepc  a  right  meaiure  in 
puni(hing,\vhoin  his  anger  comes  for  to  punifh,(as*7WMaid  «  Ub.uOfic 
mod  truly)  the  Romains  VfffcW  tyed  a  bundeil  ofrods  to  thofe" 
axes  tfm  were  carycel  before  the  Confuls ,  vt  vsfoluendu  intjce- 
retur  a/ujua mora  tra  avtequam  *d  punier  dum  acce detent  3  that  in 
loofing  ofthemfome  delay  oftimc  may  allay  their  anger  before 
they  came  to  punim:  as  neither  Socrates,  nor  TUto  nor  Archt- 

vhom  1  mentioned  in  the  beginning)  durft  punifh  euen 
their  fcruants  in  their  anger,  lclt  rndercorrc^inethcirman- 
ncrs,  they  ftiould  reuenge  them  on  the  men ,  and  tume  judge- 
ment into  worm-wood,  as*  Arms  fpcaketn, and*  uilticc  »nto  *  cjP  *  -. 
gall.  Wherefore  feeing  optimum  eji  temprrare  tr *jn mm  toller r.as  ' A 
iia^ii-^owttu  to  temper  anger  and  not  take  \t%y*tj  ft  emgrj  jf^.^^. 
tut  .  1  Paul,  fphef.^,26.  Be an»ry  ut  his  manners ,/ ut  ftf-7. 

fane  not  by  anger  againft  the  man.  Or  if  ye  chaunce  to  ex  •.  cede 
this  golden  meane,  Ir~af<imim?  are  ye  angrier*    as  lome 'mtero-  *  ^~^ 
uclyvndcHtand  it ;  llnne  not  jhat  is,  lo  moderate  your  af- 

onjthat  it  be  appealed  before  it  built  toortli,  as  our  I  H- 

gMh 


144  Brotherly  Reconcilement. 

„  glifh  note  on  that  place  expounds  it.  If  turbulent  motions  arife 

,,  in  the  mind  through  the  corruption  of  nature}yet  let  not  reafori 

„  confent  and  obey  them  in  the lufts  thereof,that  although  in  our 

„  flcfli  we  ferue  the  lavve  of  finne,  yet  in  our  fpirit  we  ferue  the 

/  r»TjS/.4-4.  lawe  of  regenerate  part,  as f  Auftmc  molt  excellently  expounds^ 

it.  His  meaning  is,  this  ferpent  like  Getttih  mud  be  lmote  dead 

in  the  fore-front  and  crufhed  in  the  head ,  left  if  he  get  in  the 

head  as  he  did  into-E*^  he  bring  in  the  whole  body,  &whe  fin 

I  uCor.WS  isfimftied,from  this  taile  of  the  ferpent  leaue  *  that/?##£  of  death 

in  our  foules.  We  mull  crufh  this  Cockatrice-  in  his  egge ,  we 

muft  take  this  little  foxe  before  he  do  hurt,  left  growing  vp  to 

be  great,  like  Samffons  foxe  he  fet  all  on  fire,and  like  h'erodihe 

foxe  fall  to  be  bloudthirftie  and  rauenous.  We  mult  purge  out 

this  little  leauen,  left  it  foure  the  whole  lumpe:  we  mult  giuc 

this  water  of  bitterneffe  no  paiTage,  no  not  a  little,  left  like  that 

in  Szechie/,  it  grow  from  the  ankles  to  the  knees,  and  from  the 

knees  tothethighes,and  proueariucr  that  cannot  be  parted 

without  drowning:  we  muft  daili  this  youngling  of  Babella- 

gainft  the  (tones,  left  after  growth  it  cry,down  with  hun,downe 

with  him  euen  to  the  ground;  for  this  little  fire  will  kindle  a 

greatmatter:  tbisleaft  graine  and  muftard-feedof  anger  will 

grow  vp  to  a  great  tree  of  hatred,  vndcr  whofe  branches  of  en- 

uie  and  malice  the  foules  of  the  heauen,and  princes  of  the  aire 

will  build  their  nefts.  And  therefore  this  roote  of  bittcrnes  muft 

not  be  let  grow  vp,  left  many  therewith  be  defiled :  this  little 

cloud  of  anger  if  1 1  be  not  diflblued  by  his  heate,  will  coucr  all 

the  skie,  hide  the  funneof  righteoufne(Te,and  caufe  much  raine 

and  no  little  florme:  this  cord  of  vanitie  will  pullon  a  cart- rope 

of  iniquitic:  and  therefore  for  the  manner  how  ye  may  be  angry, 

f  be  angrie  but  finne  not  in  your  anger. 

Forwhofeieafonandoportunitieoftime,  -when  it  muft  be 
drawne,  as  there  is  a  time  to  hate,  as  a  time  to  loue,  and  a  time 
of  peace,  as  a  time  of  \Nznt,Ecclef.  3 .8.  (6  muft  anger  not  rafhly 
out  of  time,  nor  vnadnifedlj  out  of  feafon  be  mifpentyfc/^.f  .21 
Sauls  flatterers  miftooke  their  time:Thcy  are  mine  enemies  vn- 
iptflly ,  fai th  Dauid^nd  hate  me  without  a  caufe ,Pfa/t^.i  9  .They 
gather  themfelucs  not  for  mine  *ffence7  mtformjfmne^  but  with- 
out 


Brotherly  Reconcilement.  14 j 

:  ©mmy  fault  OLord,P/*/.  59.$. They  hate  mcrrithcut  dcattfe, 
i  and  would  dz^xtoy  me  guiltieffe,Pfalm.6^.^.  Thus  k  Cain*  was*  Ccr4- 
I  v?roth  with  e^W  becaufe  his  facrifice  was  more  regarded:  thus 
I  Efati '  was  wroth  with  Uahob ,  becaufe  inthcblcfling  he  was,  Gcn.17. 
preferred: thus hisk ciiildrcn were  wroth  with  Iofephy  becaufe  4  ^ 
ofhis  father  he  was  more  fauoured:  thus1 //*«*?*  was  wroth    E     * 
with  CWordecai,  becaufe  he  was  more  honoured:  thus"  Sajt/m  i.Sam.it 
was  wroth  with'ZXw/^bccaufc  he  was  more  commended,  trms 
v£/w£was  wroth  with  this  younger,  becaufe  he  was  more  ex^11  lSt*'tT* 
aJtcj^Vhichfinne6fenuie,as  many  fhew  it  by  cauflefTe  anger, 
fo  is  it  moft  dangerous  to  the  foule  of  man,  becaufe  it  is  the  el- 
dest finnc,  and  the  diuels  eldcft  fonne:  therefore  cals  Akfltne  it 
the  diuels  finnc,  IHrnarch  the  wound  and  plague,  Socrates  the 
axe  and  fword,#4/#thcrottcnneiTc  and  ruft  ,  and  (^hryfoftome 
the  moth  and  canker  of  the  foule.  For  °  this  fire  confumeth  the  •  *£***  ""* 
Wood  wherewith  it  was  kindled,  &CHmfujud}t  nutriment  0,  and 
this  worme  gnaweth  the  wood  wherein  it  was  bred  ]  this  viper 
cates  through  thofe  bowels  wherein  it  was  fed:  this  moth  frct- 
ccth  that  garment  wherein  it  was  chcrifhed:  this  canker  confu- 
meth that  iron  wherein  it  was  nourifhed,^  iufttfftme  pojfeffcrem 
fuumtorejuet,  faith  Nazjantsn.Knd  luftly  isirefull  cnuie  the  con- 
fuming  ofthcfl'Jh, and  rotting  of  the  bones (^Prou.)  tn  the  en$*mut 
and  makes  him  cry  with  that  father,  (2  .Sam.  16.)  Heboid,  my 
fitme  which  came  out  ef  mine  owne  bowels  feeketh  my  Ufe .  This 
was  it  that  made  f  Ctmon  fo  infeit  to  Penc/es,  Amtus  to  AUtbta-  ^^f^\ 
des,  Fpamtnonda*  to  PelcptdAj  ,  Hanno  to  H**nmb*i/ ,  FabiUi  to 
Setpto,  and  MareelLu  to  Ctftr:  which  tortureth  the  mind  ol 
owne  polTciTor  fo  much  the  more,  becaufe  as  *  Anacharfis  truly  f  7V».  **t*y. 
ob/erued,  it  is  gricued  not  oncly  with  its  owne  aducriuie,  but 
with  ottier  mens  profperitic.as  Tim  feeing  an  cnuious  man  (ad, 
faid,  That  either  fome  great  cuill  is  happened  to  him,  or  fome 
great  good  to  fome  other.  And  thcrfore  by r  L  hryfoftome  right-  r  *«*»/. 4ilJ# 
ly  tcarmed  bellua mnltorum capitum,  becaufe  as  they  who  feme  Slmb- 
that  beaft  with  many  heads ,  /fpoca/yp.  ^,  and  recciue  his  marke  in 
their  forehead,  fhall  be  euer  tormented,  and  hauc  no  reft  ncr* 
ther  day  nor  night:  lo  they  alfo  that  fcrue  this  bcaftly  pafilon  of 
«nuie,  and  rcceiuc  itf  Jan  and  croflc  in  their  countenance ,  are 

T  fo 


i/l6  Brotherly  Reconcilement. 

(o  tormented  in  mind,  that  it  will  not  furTer  their  eye- lids  to 

(lumber,  nor  the  temples  of  their  head  to  take  any  relt.  Which 

s  finne  as  it  takes  no  quando  nor  oportunicic  ofanger,  but]  is  that 

fXom. 7  i  ?.     tjinne  exceeding  pnfull:  becaufe  wheras  all  other  (nines  are  vnitu 

fere  hor*  peccataybut  finfuli  afts  of  an  howers  conti  nuance,faith 

Damafcene  ,  this  is  like  that  inhabiting  Cananite  and  dwelling 

finne,  %om.  J.  1 7.  whereby  tnuidns  [mgulu  horupeccat,  the  eii- 

uious  man  continueth  finning  euery  hourc  and  minute  of  time: 

fo  is  it  a  fin  exceeding  painefull,becaufe  whereas  all  thofe  other 

finnes  of  drunkenneftc, gluttonies  chamber 'i#jr,and  wantonejfe,  Ro. 

13.13 .in atluvo/uptatem  ancHpanttir  Aliejuam,  ta(te  and  rellifh 

fomefweetnelTcand  pleafure  in  the  aft  of  their  commiflion,  as 

Sabellicus  in  the  cited  place  pbferues:  Jola  inmdia  perpetuo  eft 

rnceroriyStrife  andenuying  are  in  continuall  forrow  and  i adnefle 

of  heart.  Onely  enuie  of  all  the  companic,  with  fiiine  hath  (till 

her  countenance  caft  downe,  and  inwardly  goes  mourning 

all  the  day  long.Onely  enuie  like  theflie  cingetl.  her  wings  and 

torments  her  felfe  in  the  light  of  others,  which  flic  labours  to 

1  MDtmttr.    extinguifh  and  put  out.  I  pray  thee  what  pleafure  (faith*  Jerome) 

„  doth  enuie yeeld  to  its  owner?  what  delight,  hatred  to  thepof- 

,,  feflbr?  or  what  fwcetneiTe  malice  to  the  maligner?  fo  runnc 

j>  through  all  thefe  perturbations,  c^*  inuenies  tot  antmi  torment* 

3,  ejuot  vitU,  and  thou  (halt  findfo  many  torments,  as  there  be 

„  paffions  of  the  mind,  which  therefore  by  fo  much  might  more 

„  cafily  be  ouercomc,  by  how  much  they  bring  no  pleafure  not 

„  fweetnefle  vnto  vs  in  the  aft  of  committing  them. 

Howbeit,  if  neither  we  obferue  the  caufe  wherefore,  nor  the 
perfons  with  whom,  nor  the  fcafon  when,  nor  the  manner  horr9 
yet  fiftly  hath  both  the  heathen  and  heauenly  man  too  prefi- 
xed heratcatme<70<w/^?,and  fet  her  bonds  of  a  day,  which  (he 
fhall  not  pafie.Here  muft  this  raging  fea  flay  her  proud  waues: 
and  if  thus  farre  (lie  will  go,  flic  fliall  go  no  further.For  as  three 
degrees  and  ages  ofanger  are  cenfured  by  our  moral-maifter 
u  Lib.  4.  itbu.  *  drift ot lei  one,  cue;  o^oa/*,  cholericknefle,  which  is  the  infancie 
**•  5-  ofanger,  foonc  come  and  gone:  another ,  vtKfU ,  amarulencie 

orbittcrneffc,  which  is  the  youth  ofanger,  and  (tayes  boyling 
in  hotc  blond  for  oportunitic  of  reucnge  :  and  the  third 


Brdtherlj  Reconcilement.  147 

je*AsT077f;,  irreconcilable  wrath,  which  is  her  man-age  and  Full 
ftaturc,  when  fhe  will  not  be  appeafed ,  but  remaineth  impla- 
cable without  wifhedreuenge.  (For  as  there  is  a  triple  growth 
of  pictic  in  children,  jounv  men  21)6  fathers,  i.Ioh.  2.  14.  fo 
from  thisrooteofbittcrneffe,  like  that  *  apple  tree  in  Aflyria,  jLT^ij'c!!**** 
fome  fruit  is  but  budding,  other  ripening,  and  fome  growne  to 
imturiticOSocondemnethS.PWthefe  three  degrees  ofhn- 
full  anger,  and  this  three-fold  ftate  of  angry  finne,  £^6.4.3 1 . Let 
Mftfer,  and  bitterncflc,  and  wrath,  be  put  from  among  you.  For 
remedying  of  thefirft,  he  forbids  vsto  walkeinthc  way  of  vn- 
godly  anger,  be  an?rj  but /innenof  .If  tfatpzffaon  be  too  fami- 
ltar,to  ftay  vs  from  the  fecond3he  inhibits  vs  like  finners  to  ftand 
in  the  way  ofbitternefle ,  Let  4// bitter  nejfe  be  put  an«y :  if  our 
itandingvpon  it  make  vs  ftand  in  that  path,  to  keepc  ts  from 
the  third,  he  chargethvs  not  fit  downe  in  the  chaire  of  wrath, 
and  lye  downe  in  the  bed  of  implacabilitie, Z^-r  not  the  Sunne  go 
downe  ipon  your  wrath:  for  this  is  to  giue  place  to  the  diuell. ver. 
17.  who  like  the  7  Lion  that  is grecdicofhis prey, when  Ae-**™l3|,*#' 
Sunne  is  downe  creepeth  foorth  in  the  nigh t  to  leeke  w  horn  he 
may  dcuoure.  &  quiet  is  tempore  ad  animum  trtcundt  accedit92t\d 
on  the  night  feafon  commeth  to  the  angry  mind  in  his  bed, faith 
•  Gregortc,  2nd  bringing  to  his  memory  the  greatneflc  of  the 
iniurics,exaggercth  euery  circumftance,  and  flieweth  tlicm  in-  7** 
tolerable  to  incenfe  his  reuenge:  and  therefore  notlem  metuens 
beattu  PauIiu,  blefled  Taul  fearing  the  nighrs  occalion  for  a 
work  ofdarkneiTc(faith,C^rr^/?<?wr)  dare  not  let  one  go  angry  d  £■■**  M •« 
to  bed, left  the  Prince  oFdarknefleaduantagcd  by  his  lolitari-  f 
nefle,  finding  his  houfc  (wept  from  charitie,  and  garnimed 
with  hatred,  bring  in  fcuen  other  fpiritl  of  malice  worfc  then 
the  former  of  anger:  but  would  haue  him  though  he  bearnny  yet 
™*rjN>/vnto  wrath,  but  examine  himlelfcvpon  his  bed  in  his 
chamber,and  be  Mill,  Pfaf.^Acft  on  the  dav  hailing  conceiucd 
forrow,  he  trauell  with  mifchicfc  in  his  bed, and  in  the  mom 

foorthvngodlines:  left  the  cloud  ofangcr  (to  allude  with 

I  itherjwhich  wa*  gathered  on  the  day  bvhisheate,being 

not  difl'ipatcd  and  diflohied  with  the  Sunne,  be  augmented 

with  the  nights  vapors  of  chafe  and  fretting,  and  make  in  the 

X    I  BD0C1 


148  Brotherly  Reconcilement* 

morning  a  tempeft  of  wrath  and  ftormc  of  rcucnge.  And  thcf-^X 
fore  as  to  king  Attain  yTompeyinA  Ant  if  at  cr  ,natalnfnit  fart- 
fa,  the  day  of  their  death  was  on  the  day  of  their  birth;  fo  wold  I 
the  Apoftle ,  vt  iradteortacMm  die  dectdat ,  faith  zsfmbrofe  on 
thefe  words:  that  as  Ionah  his  gourd  came  vp  in  anight,and  wi- 
thered in  a  night,  fo  this  roote  of  bittcrneffe  which  fprong  vp 
on  the  day,(hould  be  fmote  at  the  roote  with  the  worme  of  re- 
W.wmaL  '  morfe  on  that  day,and  wither  away.  For  as  the  beaft b  Epbeme- 
c*?-  *•  ^  ron,  or  S^oCm,  (as e  'Time  cals  it  rather)  whofe  name  is  from 
fcjl.cap.se.  '  his  nature;  for  as  his  name  is  fo  ishe;being  bred  in  the  morning, 
flics  at  noone,  and  dies  at  night  with  the  fetting  of  the  Sun.  So 
would  the  Apoftie  hauethis  beaftly  affe&ion  to  be  but  Ephe~ 
meron  alfo,  a  day  old  at  his  death;  that  although  in  the  morning 
anger  be  bred ,  and  grow  to  ftrong  hatred  at  noone  in  the 
height  ofhishcate,  yet  it  liue  not  wrath  till  the  Sunncbe  gone 
downe,  feeing  Non  ampltus  vna  nobu  die  ad  tram  indulfnApafis^ 
dHomiii.to  Ita,  The  Apoltle  hath  allowed  (faith  d  Chryf0fiome)  but  the 
UAoxap.).  fpacc  of  one  day  for  the  age  of  any  anger.  Wherefore  as  we  fay 
oftheToad-ftoolc,^/>^r,«;m/^r,itgrowesvpina  night  and 
dies  in  a  night,  fo  muft  this  Toad-fwelling  foole  die  on  the  day 
wherein  it  was  borne,  its  wombe  be  its  tombe;  yea  be  like  the 
vntimely  fruitc  of  a  woman,which  pcrifheth  ere  cuerit  fee  the 
t™p*17'  Sun,left  flecping  with  the  mote  of  anger(to  vie  S'Auftines  ofie 
allufion)  thou  water  and  feed  it  on  the  night  with  the  dew  of 
fufpitions,  and  rife  vp  in  the  morning  with  the  bcame  of  hatred 
and  malice  in  thy  mind.This  good  lefibn  Epiphamm  (as  he  con- 
fefled  to  the  Abbot  Htlarion)  well  obferued,  Ex  ejno  tempore  afi 
fampjihtinc  habttum,  non  dimiji altquem  dor  mire  qui  aduerfnm  me 
haberet  altquid,  necjue  dormitti  habens  aliquid  aduerfpu  aliquetni 
Since  I  tooke  this  calling  and  habitc  vpon  me,  I  neuer  let  any 
mango  to  bed  who  I  thought  had  any  thing  againft  me;  ror 
eucrwent  to  bed  my  felfc  when  I  knew  I  had  any  thing  againft 
any  man.  And  thus  indeed  fhould  the  Sunne  not  go  downe  v* 
pon  wrath.  And  time  too  to  let  our  wrath  fet  before  the  Sunne, 
feemgfatis ad iramvna am  altera  hora,  an  hourc  or  two  (faith 
Chryfbflome)  is  too  long  to  be  angrie,  &  fttjflcit  diet  ma- 
litiajtta,  as  the  vulgar  rcadeth  it,  the   day  hath  enough 

with 


/  Mat.*.  34. 


Brotherly  Reconcilement,  149 

with  his  owne  malice  cVwrath,to  heap c  wrath  againft  the  day 
of  wrath. 

What  fhall  they  do  then  in  this  day  ofiudgement,  ypon  ,;yfi**f«* 
KVnofe  wrath  no*  vmm  dwijedtAntorttm  armor  nm  fol  tcjtu  occh-  1 

£*//,thefunnenotofone  day  but  of  many  yeares  (as8  Ierome  tTtm.i.t}ifiM 
fpeakcthj  hath  gone  downe :  but  that  this  eye  of  the  world  be  ^' 
as  of  their  wrath  a  raithfull  witneiTc  in  hcauen,  fo  a  fwift  witnes 
to  their  iudgement  in  hell  ?  Which  implacable  and  cruell  men, 
as  they  were  foretold  to  come  in  thefe  laft  and  penllous  times, 
a.TWw. ;  .3.euen  fo  now  are  there  many  implacable  men ,  who 
this  day  haue  fulfilled  this  fcripture  inoureares  and  eyes  too, 
to  whom  our  S  auiour  may  in  vaine  eric  J WMa> nO/^bc  reconci- 
led, being  indeed  ash  Demofthenrs  called  Phtltp>  i^fyo*  «t\/V-  ^PtiLf. 
Atte.x.-nti  irreconcilable  enemies;  or  as  Patreclas  in  Homer  told  i  JUsiMx* 

Thou  art  vnappcafablc  zsfchtiUs :  PcUnsfazt  he  neuer  was  thy 
father,  nor  ThetU  thy  mother. 

' y\AVKtt  /  fc  ffl  TIX71  QcL\et <T<TdLy 

»*Tf  A/  T   rihiCetTVt,  07 1  7VI  V00(  I7lf  rtTHP^ 

God  lure  is  not  thy  father, nor  his  fpoufe  thy  mother,  but  the 
raging  fea  it  bare  thec,bccaufc  thou  cantt  not  re(t,and  the  hard 
rockes  begat  thec/uh  thy  heart  is  as  hard  as  a  (tone .  Whom  if 
with  lPhirmx  the  Embafladour  of  peace,  Iftiould  aduifetobe  k  idem J.9,1 fU4 
reconciled  and  appealed  toward  Agamemnon  with  that  grea- 
ter example  ofperiwafion, 

euen  God  himfdfc  will  not  alway  be  chiding,  neither  kec- 
pethhe  his  anger  tor  eucvyP/a/me.  i  o}.g.  yet  this  (tonic  heart 
would  admit  no  inltrudion  ,  but  like  the  wall  lend  backc  ihc^ 
lift  words  and  e  echo  of  this  exhortation,  tha»  \s%4*g*rfor*mrk 
I  will  communicate  with  him.v/t  0*\<u  «A /utvi^er,  neither 
word  nor  worke,T^/y^  +*i*Z<rd&iu)t^o-k^i^H*\y*<txj*C%f, 
before  he  hath  feclcd  my  fingers,  ani!  payed  tor  his  bitter  con- 
tumely. Thuf  would  tsfcbtHes  anfwer  peace-making1  Ikllor,  llJt  ^ 
ixij?  tpt  -9  stJfiAffftffM,  It  i*  no  morcpolfiblc  for  mc  and  thec    '  *    "* 

T  3  to 


1 50  Br$therly  Reconcilement. 

to  louc  and  agree,then  the  Wolfe  and  the  Lambe,nor(Tial  any 
thing  agree  vs  till  I  be  reuenged.  And  indeed  when  men  fas  one 
notcth)  T#/#<?r*  fi Udant  [cribunt fedmtrmore  Ufi ,  write  their 
owne  fcandals  in  the  duft,and  other  mens  offences  in  the  ftony 
tables  oftheir  heart  with  the  point  of  a  DizmondiVtp/Hmbea* 
gerant  irxs  fas  "TUutm  fpeakcth  of  fuch)  engrauc  them  in  lead 
with  a  pen  of  lead,  foreuerrhow  can  there  be  reconcilement, 
when  they  aske  their  brother  as  the  ferpent  did  the  husband- 
man in  thefablejHow  can  there  be  euerloue  betweencrstwo 
hereafter,  ivs&viyu  7w  wit^m  o^,  cv  <h  rfo  Tvpfcov  7iJMj  fo 
long  as  I  fee  this  (tone  which  in  ttcad  of  me  thou  fmotelt^and 
thou  this  toornbe  of  thyfonne  whom  I  flue?  Thus  when  all 
m  Ds  T*k&  their  other  finnes  end  with  their  a£t  ( faith  m  Cjpria»)and  are 
inure.  bounded  with  that  prefent  time  of  commmiflion ,  as  their  lu(t 

ceafcth  when  cooled  with  ftolcn  waters ,  their  gluttonie  fatif- 
fied  when  their  ftomack  is  gorged,  their  lying  filent  when  the 
report  is  belccued,their  idleneffe  refrefhed  when  the  bones  arc 
wearied,their  drunkennes  fulfilled  when  their  appetite  is  quen- 
ched 3  their  (laundering  furccafTeth  when  their  brother  lsdif- 
graced,  and  their  oppreffion  remittcth  when  he  isdeie&ed; 
onely  their  implacable  wrath  and  vnappeafable  malice  ncucr 
endeth  noreucrrefteth,but  in  thegraue  the  houfe  of  its  age, 
Ecclef.9.6.  and  faith,  (lie  doth  well  to  be  angric  vnto  the  death. 
a  v*i.  MaxAA.  That  as  it  was  doubted  of n  *Sy/<*,whofc  laft  gafpc  breathed  out 
9>cal>'l  -.  threatnings ,  whether  himfelfe  or  his  Anger  dtedfoener :  fo  may  it 

be  doubted  of  them,  whether  their  life  or  their  ftrife  will  firft 
*  ftmtnt.de  fir.  giue  ouer«  VotzsThejptJiM  in  °  Plutarch  fablethofhis  infernall 
nw».vtwUci.  viuo,that  fomc  foules  there  like  vipers  hanging  on  together  did 
bite  and  gnaw  one  on  another ,  ob  memoriam  imuriarum  in  vita 
aciarum  am  toltratarumjtmtmbnno  old  grudges  and  wrongs 
done  and  fnrTered  in  their  life  time  here  on  earth :  fo  may  it  be 
feared  that  thefe  a(feruatorestnitiriartimy  asthcfpirit  cals  them, 
Leuit.x  9. 1 8 .  whole  hatred  is  that  inimicitiafeculi,  £^£.25 .15. 
or  rather  fecuh  fecptlorumSox  euer  and  euer,as  with  hell  they  are 
at  agrecment/o  haue  made  that  couenant  with  death, 

P  totttinjb,  i'AV  c  mors  mihifimet  trot: 

Though  vte  be  deader  malice  [ball not  die. 

But 


Ifrither/y  Rectncikmwt.  1 5 1 

'But  then  my  ghofl  with  thine /hall  battell  trie. 
It  is  to  be  feared  that  in  hell  they  wil  not  agrce,but  that  though 
themfelues  be mortall  on  earth, and  (hall  dieiike  men, yet  their 
hatted  will  beimmortall  in  hell ,  andl&ethofefpirits  bite  and 
deuourc  one  another.  And  then  as  q  Tomaru  the  Scythian  4/;, 
Qucene  replied  toblood-thirHic  Cjrtu  ,  when  his  head  was 
tht  ownc  into  a  tub  of  blood,*?*/**  te /anguine  Mumfirijfliy  Xo*> 
obit  thy  felf  with  blood  Cyrtu ,which Jfti  vnquenchabty  thou  tinrfted 
*fter:Co  when  thefe  Salamanders,  that  through  their  cold  cha- 
ritic  could  willingly  hue  Hill  in  the  fire  of  contention  and  ha, 
tred,vvhcn  thefe  fctW«v/«i,implacablcme,w  hole  dV/?groK/ui^<,rRomi3I. 
as 'ffcwrcals  it,  whofc  hard  heart  like  the  (tone 'Asbeflon  be- I  ttuiU-Xf 
ing  once  incenled  with  wrath, is for  euer  vnquenchable,  fhal  be  yum***** 
calx  'without  repentance)  tt<  7$  nrv^  ieCirov,  into  that  fite  that 
neucr  (hall  be  quenched,  M*rke  9.43.  then  Salamander,  SatU 
teuwe  quern  fittjsli ,  let  thine  vnquenchable  heatc  and  heart 
take  it  fill  of  vnquenchable  fire  which  it  (til  defircd.  But  I  hope 
better  things  of  thee  (bclouedChriftian)  and  fuch  as  accom- 
panic  faluation,though  Ithusipeake  oflome  mens  implacable 
,  malicc:for  cucn  the  beft  men  (as'one  notcth)  may  in  their  cho- 1 TuULb.i  Efi. 
|lcr  be  trrit tbtles,  quickly  prouoked  ,  fed t amen  et tAm  plACtbiles,*  **"'"' 
but  yet  will  they  not  alway  be  chiding, neither  keepe  they  their 
;  anger  for  cuer.  But  I  fpcake  of  the  man  of  wrath ,  who  though 
like  him  in x  Homer  he  fecme  to  haue  digerted  all  wrongs,  x  Wl/:/i 

AM*  yi  x}  writiefov  v/h  *oTor  off*  7iAi^o*»f, 

Er  r Mnr#/  ritffl : 

I /et  (till  keepes  anger  in  his  mind,  and  lets  not  godifpleafure 

i  from  his  boiling  heart .  And  woe  is  me  (Cmh'Dauidj  that  I 

;  dwell  with  'JMefech^  and  haue  my  habitation  among  the  tents 

'zfKedar:  my  foulc  hath  long  dwelt  among  them  that  becne- 

niesvnto  peace.  I  labour  tor  peace,  but  \\  hen  I  lpcakc  vnto 

hem  thereof,they  make  them  ready  to  battcll,/y*/W  1  20.And 

hough  men  labour  for  their  peace  with  that  ambaiTage  of 

■>cacc,  Peace  be  to  this  h^ufe:  Is  it  peace  my  brother?  They 

lske  hiin,What  peace  ?  What  haue  we  to  do  with  peace,turne 

3ehind  me.Though  with  U*kob  they  fliould  bring  them  great 

;ifts  to  winne,  and  good  w  ordes  to  wooc  their  reconcilement; 

they 


152  Brotherly  RecBncikmtnt. 

they  more  implacable  then  Efau%  who  relented  herewith ,  and 
vnappeafable  like  Achilles, whom  thefe  could  not  pacific,wold 
rcturnc  like  Ttautds  foes, hatred  for  good  wilhand  though  they 
giue  good  words  with  their  mouth,and  falute  with  zpax  vobis, 
yec  curfc  they  with  their  hearts  ,  and  blcflc  vs  with  a  pox  vobis. 
y  TuLiuM.i.  When  y(Qmntitis  the  Confull  made  an  oration  of  peace  to  pa- 
cific the  tumultuous  Romaines,  this  raging  fea  (as  one  well  re- 
fcmblesthem)  could  not  reft  til  the  Decemvirs  and  the  molt  ho- 
norable worthies  of  Rome  were  exiled,  and  yet  when  he  had 
y eeided  th  em  the  expulfion  of  thofc  noble  fages ,  this  implaca- 
ble people  (more  troublous  then  that  working  lea  which  cea- 
Ccd  from  her  rage  when  lonah  was  caft  out)  ft  ill  carl  Tp  mire  and 
dirt:  but  when  he  faw,that  ('like  that  townc  clarkc  in  the  A  £ts) 
by  nomeanes  and  fatisfa6tion  he  could  (till  the  raging  of  this 
(a9  and  the  noifc  of  her  waues,  and  the  madnefie  of  his  people, 
Pro  Deumfidcm  (Taith  he)  quid  vobis  vultis  f  Good  Lord  firs 
what  mcanc  ye,or  what  would  ye  hauc?  Tribunosplebis  concupi- 
fiiiy  concordU  cah[a  conteffimns  •  Decemviros  deJiderAftu,  creari 
paflifnmpu.  Decern  virorum  vosperufumefttcoegimu4  abire  Ma- 
giftrAtu.  (JtfAnentemeofdempriuAtos  irA  vefirAy  mori  At  que  exu- 
lAreNobiliflimossuiros  HonorAtijJimospaflifutnHS.  Tribunos  plcbti 
ere  Are  iterum  volHiftujreAflis.ConfulesfAcere  veftrArum  pArtiumy 
noflrAturA opprefA  tulimm  &ferimus.  Ye  defired  Tribunes  and 
Pro&ors  for  the  Commons  againft  the  Nobles,  for  peace  fake 
we  granted  it.  Ye  then  required  Decemvirs  or  ten  ioynt  gouer- 
nors,  we  fuffered  them  to  be  created.Ye  were  weary  of  the  De- 
cemvirs ,  we  forced  them  to  giue  oucr  their  office  and  leaue 
their  placcrYour  wrath  remaining  the  fame  toward  them  when 
they  were  but  priuate  men ,  we  fuffered  thofc  mod  noble  and 
honorable  men  to  be  baniflhed.Ye  would  needs  haue  Tribunes 
againe  creatcd,ye  created  them.To  haue  Confuls  ofyour  owne 
fide  and  faction ,  and  our  lawes  and  ftatutes  to  be  broken  v»c 
liaue  fuffered.,^/*  *;?>  finis  dtfcordtArumfGood  Lord  wliat  wil 
pleafe  you,and  when  will  ye  be  quiet?  EcquAttdo  vttam  vrbem 
hAbere^ecquAndo communemhAnc ejfe  pAtrtAm  licebit  ?  We  haue 
many  outragious  waues,  like  thatraging  fea  of  R6me,  which 
like  the  Northern*  fea  ncuerrcft ,  but  working  and  ftorming 

with 


Brotherly  Reconcilement.  ijj 

with  fome  tempeft  or  other  drill  caft  vp  mire  and  dirt.for  indeed 

(as'tSVftfftinoceth  trulyj  In  f rigor*  fepttntrtonem^  vergtntibtu  **■•'**■**•'» 

immanfHetujHntin^cmA^fM^fimtlamMCAUyZi  the  Poetfpeaketb, 

Some  are  borne  fo  tar  North  in  the  Frifcland  or  Ifcland  rather, 

;  of  charkiejwherc  the  floods  of  iniquitie  haue  made  a  great  froft 

oflouc3that  lfone  wi.h  Abraham  would yeeld  their  owne  right 

to  buy  peace  at  their  owne  rate.-  if  with  Agamemnon  fin  the 

I  *Poct)they  would  offer  them  all  they  pofTefie,  like  cruell  e^f-  *H:m.u  , 

)  chtlksxhcy  would  not  be  pacified  withrcafon,  becaufe  they 

•  fecke  not  theirs  but  them;  and  like  the  roring  Lion,  not  what, 

i  but  whom  they  rmy  deuourc .  When  their  brethren  would 

i  make  with  thefemen  a  couenant  of  peace,  they  anfwer  with 

I  Nta/h  the  Ammonite,  i.Sdm.i  1,2. On  this  condition  will  I 

1  make  a  couenant  with  you,  that  I  may  thruft  out  all  your  right 

i  eyes,  and  bring  that  fliamevpon  all  Ifraell .  And  thus  like  the 

b  S  witters,  hauing  made  their  enemies  liues  tributary  to  their  \H^j^  '' 
1  fwords  ,  Hafltum  atcUuer*  pro  pulmllu  fibi fubijctentc s  dtfeumbe- 
rtnt  &  odio  tnexplcbtlt  hojitum  cruorem  hnurirent ,  would  fit  on 
them  like  cufhions,  yea  wold  tread  them  like  clay  in  thcllreets, 
and  eate  vp  Gods  people  like  bread,and  then  fit  downe  in  quiet 
and  reft  vpon  them.  Whofc  malice  yet  euen  in  couqueft  wold 
be  fo  implacable  to  thole  whom  it  ha;h  fubic&cd,  that  as  C/Y#-  • If*-*  ***«• 
tArcb  aduifeth,i$*//>  modtum pritu  comedtrefiiik  to  eate  a  bufriel 
of  fait  with  a  man  before  thou  truft  him  and  make  him  thy 
friend:  fo  multt  fuiid  modi)  cum  illu  print  come dendi  y  zs*T*fy  4 1AM <*#*, 
(pcakcth,manybuQielsofialtfhould  we  eate  with  them  before 
we  could  win  them  to  amitic  and  make  them  our  true  friends. 
:  mall  I  faytotheic  mortall  men  of  immortall  malice? 
Hi  ill  I  labour  to  cure  their  maladic?  No,  no,  Ifhouldlabourin 
?ainc,Ifhouldbu:lpendby  (trength  invainc  andfornoughr. 
JLtWHlncrAremidiummcdcntis  nondAmittHHt  (faith*  Cypridn)  eDtZ*U& 
her  wounds,  herfv\ellingand  fores  full  of  corruption,  (he  will  '4i"r' 
not  hauefearched  with  wine,  but  be  wrapped  and  bound  vp, 
and  mollified  with  oile.  CMditttd  eftrefttu  ahitha  merb;u,  Ma- 
Hce  (faith  'Chryfoflomc)  is  the  kings  euiilof  the  foulc ,  and  can-  f  v,  E^k  ^ 
not  be  cured  with  the  balmc  oxGileAd,  nor  by  any  Phifition 
there.  Her  bruifing  is  incurable,  and  her  wonnd  dolorous, 

V 


1 54  Brotherly  Reconcilement. 

there  arc  no  medicines  for  her.  We  mult  lcaue  her  to  the  cure 

of  the  King  of  kings ,  who  onely  giueth  medicine  to  heale  her 

ficknefle,ind  healeth  all  her  infirmities.Onely  I  wifh,that  ifthe 

._..        -      Viper  will  (lill  be  aViper  to  retaine  his  poifon, be  he  charmed 

wderijpexit.jp'  neucr  io  wifely ,  that  then  the  wile  Apothecary  would  in  iu- 

/ahiocomavju-  ftice  make  Triacle  of  him  to  expell  poifon  out  of  others,  Jgui 

aim  conduur.i  non  comget feipfum >tlij corrigant  fe per  ipjum: I  meane  he  wouid 

Taw't"ftii#ia  ^Ct  VP tnis  hrszen  Serpent  on  a  pole, for  a  terror  to  them  that 

f*tu,vtiU,ui  a  will  be  bit  with  the  fiery  ferpents  of  hatred  and  enuie.  1  meane 

^/nulrTemmTs, inat  if  their  malice,!  ike  *  Lots  wifc,w  ill  (till  be  looking  backc  to 

non retro r,jptct.  the  fire  of  Sodome,  and  not  forget  that  which  is  behind  ,  that 

xemplumdante's  then  iufticc  would  turne  her  into  an  exemplary  pillar  of  fait,  fet 

tpfinmaneant    to  fcafon  others  that  pafle  by  that  way . 

^iug  m  Pja.j$'.       But  let  vs  beloued,feeing  we  are  the  %falt  of  the  earth3to  fea- 
a.vfcjanexhor.  fon  others ,  not  with  this  example  of  Lots  wife,  but  with  that 

tationtotorgtt  '  i  iri  i  i  c 

and forgmcall     -word  of  reconcilement , l  powdred  with  (alt  to  keepe  them  horn 
Math's  ii.    tn's  rotcennenr<:  of  the  minde,and  putrifacTtion  of  the  bones. 
h  z.Conn.j.isj.  Seeing  we  (I  fay) like ^Abimelech  fow  fait  in  others  with1  S/iJ&a, 
'f\tfc9\*'     to  nea^e  tnc  infections  and  deadly  waters  of  ftrife  and  conten- 
li  Kin^s  2.2i.  tion,let  vs  for  fhame  hauemt hat  fait  of  grace  &  wifedomc  in  our 
m Marker  S^  j^/^^q  yaue  peacc  onff  wjth  another  f  to  keepe  our  foulcs  from 
this  putrifadtion  ofmalice,  which  the  often  (hining  on  and  go- 
ing downe  of  the  funne  vpon  wrath,caufeth  to  (tinke  in  the  no- 
(this  ofGod. 
mTomAofomii.      Vtterly  forgiue  and  forget  f  faith B  e^/z/W/pcaking  of  this 
4z.m9rat.D0n.  fameargumcut  at  this  very  timej  vtterly  forgiue  thofe  wrongs 
»  which  euen  to  thefe  dayes  ye  haue  kept  in  remembrace,at  kail 
»  in  thefe  dayes  of  Chrifis  Natiuitie  forget  and  forgiue  them* 
»  The  funne  ofone  day  fhould  not  haue  gone  downe  vpon  your 
>'  wrath,  Et  multi  files  occidermt,  and  alas  many  funnes  haue  fet 
vpon  your  hatred. 

Let  once,  once  (I  fay )  let  go  difpleafure.  Let  all  bittcrncfle, 
and  anger,  and  wrath  be  put  from  among  you ,  with  all  malici- 
ou(ncGe9£phefi4»i  1.  Wemuft  not  onely  crop  like  the  Oxethe 
blade  of  anger  in  the  eyes,hands  and  tongue  where  it  fprouteth, 
but  plucke  vp  the  roote  ottittertteffe  in  the  ground  of  the  heart, 
Icaft  it  fpring  vp  againc,  Wcfnuft  not  onely  loppe  and  brcake 

off 


Bfitherly  Rccenciltment.  1 5  5 

off  the  branches  of  **£*T,and  (hake  off  herfheaues  of  euill  frea- 
king, oricatterhereuillfruite  otnratb,  and  yet  with  that  tree 
(Drftf.4.)  leaue  malice  the ftumpe  of  his  rootes  in  our  earthly 
minds  (for  that  is  to  purge  and  prune  it  that  it  may  bring  forth 
more  fruiter)  but  with  Chrift  alio  lay  the  axe  to  the  roore  of  the 
trec,znd  r*ke  away  a// ma/tchufces, ihc  plant  which  his  heauenly 
Father  hath  not  planted .  Neither  mutt  we  fo  yet  lay  the  axe  to 
thcroote,tohewitinpeeces,  andfoleauc  it  in  the  ground  of 
our  hearts  and  earthly  minds :  but  feeing  there  is  hope  of  a  tree 
if  it  be  but  cut  downe ,  that  the  rootc  will  yet  fprout,and  the 
branches  bud  againc  when  the  roote  is  left  in  the  earth, lob.  \  4. 
-therefore  mult  we  tollercjakc  arvayzX  malice  and  malicioufnes. 
And  becaufc  the  fire  of  hatred  and  hcart-burne  can  hardly  fo 
be  quenchedjbut  that  fomc  fparke  of  dilpleafurc  or  tepiditic  of 
grudging  vvil  remainc  hid  vnder  the  afhes  of reconcilement,or 
at  lcait  giuc  fomc  fmokc  ofdifaffe£ting ,  though  malice  be  put 
out  and  hatred  be  extinguished :  therefore  mult  ye  not  to  much 
put  out,as  put  out  from  amon^you^  and  not  fo  much  quench, 
asr^rfjr^allmalicioufneflc,  the  roote  with  the  branch,  the 
burni  ng  coale  with  the  flame,  the  dead  coalc  with  the  fmonke, 
Jet  both  be  put  out ,  and  that  from  among  you,out  of  your 
hearts. 

Which  rootc  of  bitternelTe  we  fhouldfo  much  rather  vveede 

out  of  our  minds,  becaufc  the  roote  thereof  is  fo  bitter  in  our 

foulcs,as  to  arraignc  vs  at  the  Kings  bench, and  bcarc  s  an  a&ioii 

ofmurdcrin  the  court  of  hcaucn,  I.  hbn  ".t  $.H'J.-o  (obatetbbU 

trotberss  a  tnati-flyer /J'or  thus l\\c  Iudgcof  the  world  giucs  his 

charge)  and  t*  l*oxv  it  is  law,  that  no  man-flayer  hath  ctcrnall 

life  abiding  in  him.  For  although  humane  lawes  bind  the  body 

then  the  mind  ,  and  the  hands  rather  then  the  heart ,  and 

ike  the  Spiders  webbe  catcheth  but  little  of- 

;  flics,  and  lettcth  the  mightier  like  birds  (lie  away, 

fend  with  the  net  takes  gre at  offences  and  lets  the  fmall  lcape 

through  It:  yet  this  heauenly  Law-giuer  catcheth  the  mightie 

etrcraftic  murdcr,nswell  as  the  dead  flics  of  hatred  and 

mahce  in  the  text  and  webhe  of  his  law,/-  and*ta- 

kcth  in  his  net  of  malice  thcthoughts  as  the  a«5tibns  of  murder,  lwb  J  ,J* 

Vi  as 


155  Brotherly  Reanciltmtnt. 

it  were  flies, as  birds  in  that  net  ofhis  Gofpell,C%/£,c.22. 
•  Ik*  <***''      Thou  halt  not  fhcathed  thy  fword  in  his  bodie  (faith  *Aufli»e) 
n  nor  made  any  wound  in  his  flefh ,  nor /mote  his  bodie  with  a 

*  blow,tbc  thought  oncly  of  murder  is  in  thine  heart,  and  thou 
»  art  counted  a  murderer  before  him  who  asketh  efpccially  the 
*'  heart.7//<?  v'tttit  &  tu  eccidifti,  he  is  aliuc  and  yet  thou  haft  killed 
M  him :  quantum  ad  te  minet  occidifli  quern  odtfliyto  thy  power  haft 

*  thou  flaine  him  whom  thouhatcft.  And  therfore  are  thefe  two 
h at ra/and  murder  coupled  together  as  yoke-fellowes  in  that 
long  teamcofbeartly  workes  of  the  flefh,  which  draw  men  to 
perditionj^w.i.ao.G/r/.  5.1 1.  And  as  the  father  and  the  ton, 
deuill  and  cuill,  differ  but  a  !ettcr;fo  the  mother  and  the  daugh- 
ter,^ w  and  poj><^)  arc  no  more  nor  fo  much  diltinft  in  deed, 
when  (he  like  concupifcence  hath  conceiucd,  and  bringeth 
forth  finne  in  the  a6t,butboth  are  counted  murder  before  God, 

pExek.i*44.  anc*  according  to  thepproucrb,As  is  the  mother  fo  is  the  daugh- 
qLib.%.natJjill.  ter.  For  as q  FJinie  noteth  of  the  Adders,  that  comuga  vagantur 
$a*'**  nee  nificum  compare  vita  <r/?,they  go  by  twoes,and  liue  together 

by  couples  in  fuch  mutuall  companionship,  that  when  the  one 
is  killed,the  other  burning  with  reuenge  purfueth  her  fellowes 
foe,  andbyacerraine  knowledge  infefteth  him  alone  in  any 
preafe  of  people.  Euen  fo  (faith  Aufiine)  the  concupifcibleand 
irafcible  faculties(and  it  is  more  true  ofhatred  and  murder)  like 
two  Adders  they  go  coupled  together  in  fuch  a  linke  of  loue, 
that  when  enuy  is  wounded  with  griefe  of  the  mind ,  murder 
fteps  vp  in  anger  from  the  heart,and  rcuengeth  her  quarrel,and 
fo  makes  enuie  guiltie  and  acceflary  to  murder  when  fhe  is  the 
principall.  Wherefore  let  vs  not  breed  that  viper  in  our  breafts 
which  will  eatc  through  our  tender  bowels  of  mercie,  kindnes, 
long-fuffcrance  and  forgiuenefle .  Let  vs  not  carry  that  fire  in 
our  bofome,which  will  fetvsonfire  ofhcll.  Letvsruborf  that 
ruft  which  confumcth  as  a  canker.  Let  vs  pull  out  that  (tone 
out  ofour  hearts  which  rotteth  the  fruite  of  the  fpirit .  Let  vs 
not  furfcr  that  worme  to  lie  at  the  roote  of  our  hearts ,  which 
gnaweth  and  withereth  the  righteous  plant:  but  rather  cherifh 
the  worme  ofremorfe  in  our  confcience,whofe  gnawing  makes 
she  red  tree  white  ,  and  our  fcarlct  finne  white  as  woolL 

And 


Brotherly  RectnctlcmcHt.  157 

And  that  rather  confidering  the  feafon  let  vs  do  it,  the  feafon  I 
fay,  that  it  is  now  time  we  fhould  arifc  from  flecping  in  malice, 
and  letting  fo  oft  the  Sunne  fct  on  our  wrath.  For  now  is  our 
faluation  nearer  then  when  we  bclceucd  it:  Magm  foli4  diet 
etlebrAmH4*( faith  Aujlme)  preaching  this  day  of  this  duty  of  %r«f!f,'t'* * 
forgiuing.  Nowwckeepcthefeftiuallof  the  great  Sunne  and 
Sonne  of  God,  the  birth  day  ofourSauiour,  and  great  Sunday 
of  the  Sonne  ofrigbtcoufncfTe.  Let  vs  now  then  in  this  Sunne- 
fliine  ofgrace,ca(t  off  and  hang  foorth  that  out  clocks  */malici- 
oufnefle,  i.Pet.i.i  <5.that  the  moth  of  malice  may  pcrifh  when 
it  fcelech  the  Sunne.  And  let  not  the  Sunne  which  rifcth  on  the 
goodandcuillgodownevponthy  wrath,  left  the  Sunofrigh- 
teoufncfTc  (faith  Auftini)\\\\o  rifeth  to  the  mft  alone,  fet  to  thy 
foulc,  and  going  downc  vpon  thy  wrath,  Icauc  thee  in  tenchm 
interior  ibm,  etjciendnm  in  tenebnu  cxtert$res ,  in  the  intemail 
darkneflTc  of  the  mind,  to  be  cait  into  that  cxtemail  and  cternaij 
darknefTc  of  both  bodic  and  foulc  at  the  day  of  wrath. 

And  ifthat  terror  cannot  (hakcloue  from  thy  heart  toward 
thy  foes,  yet  fhold  the  good  that  cometh  from  thefe  euill  ones, 
the  light  thatfhineth  out  of  this  dnkneflTe,  and  the  hcatc  that 
commeth  from  this  burning  fire,  in  felfe-Jouc  and  pitic  of  thy 
fclfe  induce  thec  to  loucthem^For  whether  indeed  they  hauc 
power  corporally  to  artiidt,  they  exercifc  thy  patience:  or  onely 
>y  ftrangc  opinions  oppugnc  thee,they  exercife  thy  wifedome, 
as f  y/firy?#/j<r  fpcakes  ofthe  enemies  of  the  Church  in  gcncrall.  ru,,t .i*<mt. 
And  in  that  thou  loucft  them  they  excrciie  thy  beneficence ,  in  D""t  J» 
giuing  and  inforgiuing,thy  bcneuolence.  For  as  he'iaid  of  him ,  0uJ4^ldt 
whom  he  had  offended:  t»ji. 

Si  mnpecctiffcM,  quidt*  concederepofcs  f 
L^fateriam  vem.tfors  till  noflrn  dcdit. 
Soartthoutoloucthcm,becaufc!n  doing  wrong,  they  hauc 
giuc  thee  matter  of  remitting:  yea  as"  AnftotU  truly  faid,  that  as  *  £»'*,  &l»r. 
friends  were  nccdftill  to  our  earthly  blcflfcdncs-  as  namely  both  <Mfl' 
irfJf  TirpcAeuj);,  for  cuftodie  ofour  goods  to  aydc  vs  againlt 
theeucs  or  robbers-  and  otf<  7tr  yfnfltfot  the  vie  ofour  boun- 
tifulneflc  and  liberalise:  fo  arc  toes  as  truly  neceflaric  to  our 
heauenly  happincfle.both-Tf^Ttrfu^^^tokeepc  vs(as  the 

V  3  Puhiutt 


1 5  3  Bret  hey  ly  Reconcilement. 

Pfalmift  fpeakes)  from  the  great  offence ,  -and  deterre  ts  like 
thofe  thorncs,  (Hof.  2.)  from  the  paths  ofimpietie,  and  Tf  3?  rev 
^fjjavr,  for  the  vfealfo  and  traffickcofourloue,  of  whole  bel- 
lies (as  one  fpeaketh)we  may  make  bagges  as  we  arc  comman- 
ded, LhJ^i i.~ 3. to  lay  vp  treafure  in  heauen,whcre  neither 
theeues  brcakc  through  nor  fteale.  For  touching  this  cuftodie, 
xLtjr.s.Utxa.  as* /4w£r*y£  reports  of  the  Oifter,  that  while  (he  is  tolled  by 
"*'  '  the  Crabbe  in  the  waues  of  thefea,(hc  foclafpeth  her  (hell 

from  her  foe,  that  then  Ihe  is  leaft  in  daungcr  of  deuouring:  but 
when  without  feareofher  foe  (he  layeth  open  her  felfe  to  the 
Sunne  on  the  (hore^hen  comes  the  Crab,  and  putting  a  ftonc 
betweene  the  lippes  of  her  (hell,  thrufts  in  fafcly  the  cleyes  and 
pickesout  her  fid).  Eucn  fo  while  we  are  toffed  to  And  fro  like 
thofe  faithfull  ones,  Heb.\  0.3  3.  by  crabbed  men  and  regredi- 
entback-Qiders,they  make  vs  in  their  ftorme  pull  our  cloake 
and  roabe of  righteoufnefle  neare  vnto  vs,  and  walke  wanly  to 
them  that  are  without,  left  like  Qjam  feeing  our  nakednefle, 
they  fportatourprtuiefaultcs.  And  if  we  be  not  in  perils  of 
y  i.  Cer.n.arf.thcfe  waters,  or  with7  Paul  in  perils  among  falfe  brethren,  if 
without  fear  c  of  a  foe  and  fufpitio  of  the  Crab;  we  the  lay  open 
our  nakedncfle  in  the  Sun-fhine  of  friendship  and  profperity, 
and  giue  occafion  to  the  aduerfaries  to  fpeake  euill  and  feed  on 
our  inward  corruption,  who  kcepe  thcmfelues  clofe  and  marke 
ourfteps, when  they  lay  waitefor  ourfoulc.  And  fuch  Crabs 
that tofTed'Z)rf#/W,made him clafpe  his  (hell,  and  (hut  vp  the 
doore  of  his  lips,  left  he  (hould  offend  in  his  toung ,  while  the 
vngodly  his  foes  were  in  his  fight ,  Tfah  39. 1 .  When  fome  a^ 
bout  Scipio  with  no  fmall  ioy  auouched,  that  the  common- 
wealth of  Rome  was  now  in  fafeft  (rate,  fith  they  had  vanqui- 
(hed  the  Carthaginians,and  conquered  the  inhabitants  of  Pon- 
z.  T>lut.iA. it  tus:  No,  ■  faid  wife  Scipio,  we  are  now  in  greater  danger  thef) 
c*P-r  txixmk.  vve  were  before,  becaufe  we  haue  left  vs  no  euemies  to  (land  in 
I JM  awe  of  and  feare.  So  true  was  that  faying  of*  zsftitifthenes ,That 

a  man  rather  necdes  deadly  foes  to  deterre  him  from  notorious 
faults,  then  honeft  friends  to  admonifh  him  to  vertuc .  So  truly 
*  ™*>i$*ll*  reply  edb  Cbi/o,  one  of  the  feuen  Wife  men  of  Greecc,to  one 
boa(iing,thathehadnot  a  foe:  Then  (faith  he)  thou  haft  not 

a  friend. 


Brttberly  Recwciltwtnt.  1 5 9 

a  friend.  And  thcrfore  as  1'lntarch  wrote  a  booke  titled,  Be  ca- 
1  pienda  ex  mxmicis  vtt/ttate,  Of  the  good  thit  comes  by  our  enemies, 
I  and  proucd  the  title  good:  fo  made  ■  Chryfofiome  a  whole  fcr- c  rm-  J- 
'mon  intitled,  Di/igamxs  etiamnosperfecjuentes,  Let  vs  loue  euen 
our  greateft  eacmies.Sceing  as  his  brethrens  great  enmitie  and 
difhonour  brought  lofeph  greatefr  amitie  and  honour,  or  as 
Telepkns  recciucd  cure  from  therutt  or  that  if  care  wherewith 
Achilles  wounded  him,  or  as  he  that  meant  to  imitc  I  of  on  to 
death,opened  but  his  dangerous  impoftume  to  his  health:  fo  an 
enemies  tongue,which  is  as  fharpe  as  a  fpearc  or  a  1  word,  doth 
bu:  cure  while  it  cutteth,  and  heale  w  hile  it  lanccth,  and  lctteth 
vs  bloud  in  the  fwelling  veine  of  fomevanitie:  that  we  may 
confefle like  him:  vna  cademqxe  maniu  vnlmu  epemj?  tuht :  Tie 
fame  hand  that  killeth,  maketk  dAmr,  that  bringeth  dowrte ,  raifeth 
vp,  that  maketh  poore  maketli  ricb,that  bringeth  low  exalteth, 
and  profeflc  with Zachary  in  another  fenfc,Z/^.  1  ,j\ .  that  wc 
rcceiue(astheoriginall reades  itJs^ijfW^r^ Sy  »p*ft  £i*' 
ytiPc<voLT7Zi>9TuriJLiov'JvTz*vnucL<, health trom  our  enemies,  and 
good  from  the  hands  of  all  them  that  hate  vs. 

Which  hearty  loue  ofour  foes,  and  difmiffion  of  difpleafure,  f  . 

feeing  it  confiltcth  in  the  remimon  of  their  faultsjand  the  giuing 
Mieref  anger  in  the  forgiuing  of  their  wrongs:  our  Sauioi  from 
:hc  parable  of  the  ur  rcilefle  debtcr,  (traitly  chargeth  each  one 
*ofoT9tue  from  our  hearts  their  trerpa(fes  feuer.ty  times  feuen  times  nT?       # 

vnto  our  brethren^  and  that  vndcr  this  condition;  If  mine  hca- 
jenly  Father  (hall  forgiuc  you  vour  (inncs.  A/at.  1  8 . 3  5.\Vherc-  Hcarty  Ioy 
tl,whethcrwcrcfpect  the  condonation,  not  forbcare  but  for-  j- 
VMt: •ttnc remitters  not  lomc,  but  eachone:  of  the  maner,  not  ftc^in^. 
rom  the  teeth, but  our  hearts:  orimc  matter  ,  not  thoughts  or  -     • 
^ords  alone,  but  ah their  trefpaffes:  or  the  times  w  hen,  not  vnto 
euen  times  alone,  ven  times:  o*M\ytll\C 

>artieto  be  pardonctl,who  is  mer  hvther: $ft$\ey  otknow**iy 
edge  mould  fo  vnlocke  our  fcalcd-vp  arfcction,aiul  fit  openour 
iearts,  that,  as  the  Corinth*  had  in  A  P*\ w/r,  our  brethren  ftiould  d*  Cot*,  iw 
uucalargc  roomcin  our  hearts.  And  iTrft  touching  this  acl  o?M 
icartie  loue  in  remitting,  we  mu(t  ifour  brother  oftend  vs  for-  F« 
i/ir^^coinmaundctliChriftourSauiour^'.y.  17.5.4.  K  he 


1 6*0  Brotherly  Rtancilemtnt. 

offend  vs  I  fay:  for  ifman  trcfpafTe  againft  man  ,  it  may  be  par- 
doned or  iudgcd,faith  old  Ely.  but  if  a  man  trefpafle  againft  the 
^  loh.  Lord,  who  will  pleadcforhim?  i.Sam.7.2  5. k  who  can  forgiuc 

finnesbutGod  alone?  Neucrthclefleifhe  offend  thee  ,djmitten- 
I  la. \m  Mst.  ^^^^^^^w^r^/^^Thou  maift  yea  mutt  (  as l  Ie* 
11.15.  rome  fpeaketh)  forgiue.  For  raarke  who  faid ,  forpue,  and  to 

m  Strm  3 1 *    wnom  nc  ^ai^ ic'  (^aitn  Saint"  Aufitne)  truth  to  his  fcholcrs,the 
virb^ifo^.      chiefe  paftour  to  his  fheepc,  the  king  to  his  fouldiers,  the  Lord 
to  his  ieruants,  Chrift  to  his  Apoftles,  God  to  man,  Height  to 
^ -^jvprmes  creeping  below  on  the  earth ,  who  hath  voluntarily 
fg^^Ze  'c^Sound  himfelfe  with  an  obligation  to  forgiuc  vs,  if  we  kecpe  the 
JUL  *C¥f***  condition  to  forgive  our  brethren,  CMat.6. 1 4.  Neither  is  it  neg- 
%+<2^r^pfj$.%jt*p.\l*  ligently  to  be  patted  ouer,  ■  (faith  that  Father)  that  of  all  thofc 
tofirmDm,  **  petitions  which  he  taught  vs  to  pray  withall ,  this  onely  of  for- 
giving he  chiefly  commends  vnto"vs;which  becaufe  it  is  of  grca- 
teft  weight  and  importances  Pbarao  his  dreame  was  doubled* 
it  is  ingeminated  twifc  together  vnto  vs,yfc/*/.  6\i  5.  For  in  no 
other  petition  wefo  pray,as  to  bargaine  and  indent  with  God, 
but  in  this  alone,  Forgiue  vsas  rve  forgive  others.In  which  couc- 
nant,ifwe  lye  and  forgiuc  not  our  brother,  totius  orationis  nul- 
luseritfruElus,  all  the  other  petitions  are  made  in  vainc,  and 
fruitleflc  is  the  reft  of  the  Lords  prayer ,  feeing  our  fins  are  not 
40.  <£/£/.  m'  forgiucn  vnleflc  we  forgiue.  In  this0  alone  we  make  an  inden- 
eb*id!'  e  b-    Cure  w^  G°d> anc*  fubferibe  the  condition  with  this  prouifo, 
*dUur.s%.7l  AsKvegiueftr  them  that  trefpajfe  Agtinftvs.  Which  p  if  we  per- 
fbrme,  without  all  doubt  verbajpon/ionu  huitu  imtlentHr,  we 
keepe  the  condition  of  this  obligation  which  is  iuch ,  Jfyefor- 
9  Mtfirm.  n- give  men  their  treffaffes.  As  if  he  had  faid:  *  Thou  man  haft  a 
#x*r .  ^xp.  fcfotcI^  cucn  t^y  brother  who  hath  offended  thee,  and  I  haue 
another  debtcr,cucu  thy  felfe,who  haftgrieuoufly  offended  me: 
that  which  thou  doeft  to  thine,  will  I  do  to  mine,  for  fo  thou  in 
thy  prayer  defireft  me.  lfthou  forgiueft,  I  do  forgiue ;  if  thou 
retained,  Irctaine  againft  thee,  or  rather  thou  againft  thy  felfe, 
\u4tiZnp     rF°rg*ue  therefore,  ne  dum  fr/ttri  nejr/u  mifericor^ian^  til* 
clmdas  patrisindu/fentutm:  left  whiltt  thou  denyeft  mercie,  and 
TEuttcft  vp  thyrjart  fro  thy  brother,thou  (but  the  gate  ofmercy 
with  thy  father*  For  there  fall  be  iudgenxnt7  and  that  mcrcilefft 

t©« 


Br$fhtrlj  KmnciUmnt.  iSl 

to*  to  him  ibmjkweik  n§  morae,  lam.  ?.  i ; .  And  indeed  (deare 
;    Chriftian)  r  with  what  face  canft  thou  fay  the  Lords  prayei ?  /"'^T* &**>**• 

•  with  what  confeience  canft  thou  aske  the  maker  ofheauen  and  9.  tifrm.  m 
" :  earth  forgiucnelTe  of  tben  thoufcnd  talents,  when  thou  doeft,  grem- 
'■'    t»4-Wt  not,  nor  wile  forgiuethy  fellow  feruanc  an  hundred 

pence?  chou  I  fay,  awormc  crawling  rwiic  hcauen  and  earth? 
Take  heede  left  thou  hearc  of  that  iuft  Iudge,  Phifition  heale  t+nffj* 
thy  (clfe:  thou  perfwadeft  me  to  mercic ,  which  thou  thy  fclfe  d:  ^^ 
wilt  not  impart  to  thy  brother.-  thou  intreateft  me  tohauc  pari-  n 

I  encc,  when  thou  wilt  not  heare  thy  brother  intrcating  for  his  * 
debt  .-  thou  intreateft  mc  to  blot  out  all  my  hand  writing  a-  " 
gainft  thee, and  yet  thou  fueft  thy  brothers  bill  oforTencer^w  " 
debitor eftwcarcere,& tn in  Oratortoilhy debter is  in prifon,and  '' 

|  thou  in  thcChurch  to  aske  forgTuTnciTc,  thy  prayer  (hall there 

I  be  heard,  I  willforgiuc  thee  as  thou  fbrgiucft  him  that  treipaf- 

I  fcthaPairiftthce.Ofooli(hrmn)//^cia/^^ 

i  prayeft  agtinft  thy  felfe/aith  *  Avftme,  Lord  forgiuc  mc  my  fM,ufrtt^ 
trefpafTes,  as  I.euen  as  Iforgiue  them  that  trcfpailc  again!*  me: Efmt 
but  Lord  thou knoweftlforgiue  not  them  that  nefpafleagainft 

•  s»e, therefore O  Lord forgiue not  mc.^ir*^ orattonemfacu3 
fedfuper te  ma/rdtftionem  induce ,  fa i t h  /Jnaftafiuj^tEou  prayeft         w  si  \ 
not  foTtny  fclfe,  but  bringeft  a  curlcTpon  thy  fclfe.  And  there-  ^^«M 
fore  wiilcth  our  Sauiour  when  ye  fliall  (land  and  przy ,  forgtue ,  *  „4  -  ***~faiy 
UWark*  1 1.25.  Icaft  your  prayer  be  turned  into  finne,  and  pull  4m- 
downeacurfcinfteadofa  blcfling.  Forgiue  thy  neighbour  (faith. 

the  WifemanJ  the  hurt  that  he  hath  dene  thee,  fo  /ball  thy  Jinxes  r  n 

•  beforgiue*  thee  alfo  when  1  ho*  prayeft %  Should  a  man  beare  hatred 
1  ae.tsn/} nun ',  and  di [ire  for  ottiene^e  of  the  Lord?  He  willfbew  no 

1' to  a  m.in  which  is  hke  htmfe/fe,  and  will  he  aske  foretuenefft 
'  of  his  ownefmnes?  If  he  t  hat  is  but  flejh  nounjh  hatred \  and  askep.tr* 
1  don  ofCjod'.  who  will  mtreat  for  htsfmtesf  Remember  the  comman- 
dements:  O  remember  the  commaundements  thou  haft  broken, 
foftjdt  thou  not  be  rigorous  a^atnft  thy  neighbour,  conjider  ds/t%ent- 
lytheconenar.t  of  ike moft  highland- \>  n:ie  hu  tener,inco  9  Eccltf, 
28.  2.  to  the  8.  O  remember  the  mercilcflc  debter,  with  what 
indignation  his  Lord  did  vpbraid  him,  Af.:t.  1S.32.O  euill  fcr- 
uant, 1  forgaoc  thee  all  the  debt,  becaufc  thou  ptajcoit  roe? 

X  toghtcfl 


i#2  Brotherly  Rcc$ncikment. 

oughteft  Hot  thou  alfo  to  haue  had  pitie  on  thy^faltow^eucn  as 
I  had  pitic  and  commiferation  on*  thee?  So  his  maifter 
was  wroth  (  yea  more  wroth  with  this  not  forgiuing  of  an 
hundred  pence  to  his  fellow,  then  for  all  his  owne  debt  of  ten 
thoufand  talents  that  he  ought  him)  and  dcliuered  him  to  the 
Tailors  till  he  fhould  pay  all  that  was  due.  So  likewifc  dial  mine 
heaucnly  Father  do  vnto  you,  except  ye  forgiue  each  one  to  his 
brother  their  trefpailes.  Agree  then  with  thine  aduerfarie 
quickly ,while  thou  art  in  the  way  with  him, left  remaining  thine 
aduerfarie,  he  deliuer  theetotheludgc,  and  the  Iudgc  to  the 
Sergeant, and  the  Sergeant  caft  thee  into  prifon:  verily  I  lay 
vnto  thee  (  faith  Truth  it  fcl^c)  thou  fhalt  not  come  out 
thence,  till  thou  haft  paid  the  vttermoft  farthing  of  thy  finnes, 

x  DeverkDo.  Af/tt.<$.  25. But  ifthou  forgiue/aithx/4«y/W,in  ftead  of  a  Iudge 

ca*5'  thou  fh  alt  find  a  Father,  for  a  Sergeant  to  arreft  thec,an  Angei 

to  tranfport  thee,  and  Paradife  in  ftead  of  the  prifon  .  Forgiue 
them  that  trcfpalTe  againft thees  agarnft  thee  aworme  of  the 
earth,though  thou  canft  not  forgiue  them  that  trefpalle  againft 

^TiT*' iH  God.  But  alas  faith y  leromewc  are  contrariwife  bountifull  and 
free  to  forgiue  iniuries  and  wrongs  done  againft  God,  when  in 
our  owne  wrongs  we  keepe  hatred  to  the  death.  Jf  our  brother 
blafpheme  God,&  open  his  mouth  againft  heauen,we  quickly 
forgiue  him:  but  if  he  curfe  or  rcuile,  offend  or  harmc  vs,  we  fay 

t  x.Com.19.  not  like  Saint r  T^W,  I  forgiue  him  :  we  pray  not  with  Stephen, 
Lord  lay  not  this  finne  to  his  charge:  fo  farre  fhort  come  we  of 
the  Saints,  nay  of  the  heathens  in  thismoft  Chriftian  dutie  that 
cuer  was  commaunded.We  reade  the  Grarcians  had  a  fanclua- 
rie  and  altar,  whither  they  vfually  went  all  toforgiue  their  mu- 
tuall  wrongs,  faith  Tulgofm  and  SabellicPts.  "For  at  Athens  (as 

*  Xtip.  gennd.  x  Plutarch  reporteth)  it  was  enacted  a  decree,  obhmonu  inittria- 
r<"t*-  YUm^  0f  forgCtting  Iniuries:  for  whehThrafibultu  had  freed  the 

citie  of  thofe  thirtie  tyrants,  and  reftored  it  to  peace,  he  made  a  : 
law,  that  none  fhould  remember  any  iniuries  part,  which  th£> 

*  Trtim m  Eum.  Athenians  called  the  Law  ofOblimon.  And  wekreadc  no  lelTe  of 
h&Mton,'  *"**   tne  Emperor  Attgw  ho  though  of  a  moll  tenacious  &  retcntiue 

memorie,  iniuritu  tamen  cttm-pyimti  obliuifceretur ,wold  yet  for- 
get wrongs  as  foone  as  they  were  offered.  O  remember  thefe , 


Brotherly  Re c incitement.  163 

implacable  Chriftian,  f:  be*ftam'ed..  yea  for  euer  confounded 
forthyeuerlaiting  malicr.Tbe'fe  were  but*  Centtlsinthefiefb^  '  P  * 
it  \h\i  time  without  Cbrifi  tohiftrudtthemj  Loucvour  enemies 
/1/^r.  5 .  44.  Thefc  were  dtehts^rom  the  common  rvealth  of  Ifrael, 
•without  thatlavv  to  enforce  them  .Thou  (halt  not  reuenge  nor 
bemindfu!lofwrong,Z>#//\  ro.  iS.Thefe  were  but  ftraungert 
fr omtlo At  coHrntnt'oi' promt fc.  Ifye  forgiue  men,  your  heauenly 
Father  will  forgiue  yo\}yM*t.6. 1 4. Thefc  had  no  hope  of  that  re- 
ward in  long-iurrering.  Blefled  are  you  when  men  rebuke  vou, 
and  pcrfecuteyou,and  fay  all  manner  ofcuillagamfr  you  falfly, 
for  great  is  your  reward  in  heaucn,/T/.fr.^.i  7. 1  helc  were  with- 
out  ( 1 odin the worlds  without  his  fpirit  to  direct,  and  without 
his  grace  to  reitraine  them.  And  thefc  hauing  not  the  law ,  and 
doing  by  nature  the  things  of  the  law,yct  fhal  iudgc  thee.which 
by  the  letter  of  the  law, and  fpirit  of  the  Gofpcll,  art  a  tranfgref- 
for  of  both  law  and  GofpcJl/.K  0W.2.27.  Shall  not  thefe  iudgc 
vs?fhall  they  not  iudgc  vs  Chiiftians,  who  hauc  the  law  to 
threaten  our  hatred  with  iudgement,  and  a  Gofpcll  to  till  on 
our  louc  with  fweet  promifcs  of mcrcic?  Ifnonc  of  ihcfc  could, 
yet  fhould  we  for  his  fake  forgiue  our  brother:/^rho(asd  iPfac^  d  ***?■* 
fi/*m  wrote  to  one  for  Nteia$\fittifons  eft,  dtmttte : fm  Vttg\  mc%Jt'°**~L*Lr^.  \ 
ttuf*  dtmttte \  ommno  e.utcm  dtmttte /TTaTFlTirnTcrrc"  wri  tic  n  r  o  vs  r£]  fa  -  •  ' 
many  letters  for  our  brother,  dchring  vs,  %emtt  ore  wether  **^^2*^"^V**/ 


if  Any  hAue  a  cjUArrell:  but  it  n  o  t  ,ye  t  eu&L*44^Ijn  Chrtft  rem. 
\  you:  in  any  wife,  euenfodoyf.CoL  3T13T  ~^ 

r  Jischvte.Vorto*  ApofUicrc  lets  vp  a  Struts  for  loue  that  is  loft, 
eV  fcarcc  to  be  found  on  the  earth:  St  nuts/ tf any yGcni\cm2ntoT 
I   ortlfcfjTngllorlow,  rich  or  poorc.hath  found  his  brother  effen- 
I    ding,God  the  owner  requcftshimtorcflorc  him  tohimagainc 
I    wiiluhe  fpirit  of  mcckenedc  that  forgiueth  all  offences .  Thou 
mult  take  on  thec  this  his yeke  of  vnitic  which  is  fe  eafie  to  be 
cariedby  two,  and  his  burthen  of  louc  which  is  (blight  for  cue- 
eto  beste,  Af.tr.  \  i.  ;o.Wcrcadein  thclaw,  that  for  the 
building  of  the  tabernaclc,God  by  Mefes  impofed  a  tribute  on 
the  people  of  Ifracl,  which  fhould  not  excecde  halfe  a  Shehl,  t ;,     r 
l.whichwns  but  10.  pencc,asour  EngHfliTranfla- 1 
eilecme  and  value  it,  <J\hit.  17.  27.  which  tashe  w.  **"* 


X  1 


ie?4  xrtthcrh  ttt$*cllcmtnt. 

Gods  purpofe  cxa&cd  Co  fide,  thif  the  poore  miglst  be  able  (# 

contribute  as  well  as  the  rich,#rr£  15.  And  there  is  come  a 

commaundement  from  Amimfltu  the  Empcrour  of  heauen  and 

earth,  that  **;£  am  (hould  forgiue  ifay  be  wronged,  and  al  the 

world  be  taxed  with  a  fubfidie  of  loue,  which  if  it  confided  like 

that  ten  penny-tribute  indonavdt,  in  giuing  onely  ,  many  rich 

men  of  their  fuperfluitic  might  caft  inmuch:but  feeing  it  is  c*n- 

dondndo  giuen  in  forgiuing,  the  poore  widow  with  the  loue  of 

God  and  neighbour,  as  with  two  mites  may  caft  in  more  then 

f  Aft.  ].'.       t^Cy  aj^  an(j  j3y  j^e  f  q>eter^  Siluer  and  gold  haue  I  none ,  but 

fuch  as  I  haue  I  g\ue  and  forgiue  thee.  In  all  other  good  works 

*   j-  ibme  one  fometimc  may  pretend  fome  colorable  excufe,  faith 

imp.  lts4ujtiney  but  tor  loue  none  can  excufe  bimfc Ire.  Some  bodie 

»  may  fay  vnto  me,I  cannot  faft,but  can  he  fay  truiy,I  cannot  loue? 

»  he  may  fay /or  my  ftomackes  fake  and  ewne  infirmitie,I  cannot 

v  abftaine  from  wine  or  flefh-meate,but  can  he  iuftly  fay,I  cannot 

»  loue?  Some  man  may  fay,  I  cannot  keepe  my  virginitie.he  may 

»Jay  he  cannot  fell  all  his  goods  and  giue  them  to  the  poore,"  but 

3>  can  he  fay  truly,  I  cannot  loue  and  forgiue  them  that  trefpafle 

»  againft  me  *  Let  no  man  deceiuc  himfelfe  (  beloued  brethren,) 

u  for  God  is  not  mocked,  nor  Jeceiucth  any:  for  though  there 

»  be  many  good  workes,  which  through  humane  infirmitie  we 

«  cannot  corporally  performe,  it  is  too  abhominable  and  a  filthy 

*  excufe,  that  in  this  workc  of  the  mind,  either  the  lame,  or  the 

>j  deafe,  01  maimed  (Tiould  for  its  wearifomneffc  make  cxcufe.For 

»  in  this  workc  of  loue,  neither  the  feetlabour  in  running,nor  the 

>y  eyes  with  feeing,  nor  the  earcs  with  hearing,  nor  the  hands  in 

»  working.  It  is  not  faid  vnto  v%go  ye  to  the  Eaft  and  feeke  cha- 

»  ririe,failetothe  Weft  and  yrfhalrlndloue,itisengraucn  in  our 

»  heart  by  that  lavve  of  nature,Do  as  ye  would  be  done  to,Z#£.6. 

»  1$,  Whofoeucr  thou  art,  this  comtnandement  of  loue  which 

5)  he  commaundeth  thee  this  day,is  not  hid  from  thee,neither  is  it 

^      .jo.11.  fjjQff^k^^jfpca^cth^XtJsuotin  heauen  that  thou  fhoul- 

deft  fay ,who (rial  go  for  vs  to  heauen,  and  bring  it  to  vs,  that 

we  may  do  it?  Neither  is  it  beyond  the  fea, that  thou  ilioul- 

deft  fay,  Who  (hall  go  ouer  the  fea  for  vs,  and  bring  it  vs, 

and  caufc  ys  to  hcare  it,  that  we  may  doe  it?  But  loue  is 

\try 


3r$thtrl]  RfMcihmtnt.  16*5 

Tery  neare  vnto  thee,  cucn  inthy  mouth  and  in  thine  heart,  to 

glue  it  in  forgiuing  each  one  his  brother .  Some  man  may  fiy 

(faith  'Leo)  I  cannot  watch,  Icannotfaft,  Icannotgiuc  ailto  **"**i*rp>. 

the  poorc ,  I  cannot  liue  fingle  :  but  can  he  fay,  I  cannot  Joue? 

It  may  be  f faith  ^osiufline) that  fomctimc  thou  haft  not  gold  kBmiU.mid 

andftuer,appareftor  come,  wine  or  oile  in  thine  houfc  togiuc  ^'£2*,^ 

to  the  poorc;  but  whatfhadowof  excufc  canftthou  pretend,  r«>  ■■■  «»t. 

i  that  thou  had  not  a  penniworthofeharitie,!  wedding  garment    *****?T 

ofloue,  a graine  ofmuftard-feed  of amitic,  a  drop  ©faileCKon, 

I  and  ointment  of  loue  in  thy  coffer,  and  wardrobe,  and  garner, 

I  tnd  chalice,and  boxe  of  thy  heart  ?  No,  no,  this  is  the  tribute  of 

,  loue,  wherewith  all  the  world  is  taxed  jmi  til  may  go  to  be  ta- 

|ied,eucry  mantohisownecitie.  It  ittnea/ie offering  alwaves 

at  hand  orat  heart,  that  with  IftM  thouneedft  not  a*kc  kut 

where  i  i  the  Lambe  for  the  oblation  ?  It  is  within,  which  tho* 

i  mai(t  eaiily  offer,as  of  that  which  coft  thcc  nothing ,  In  forgi* 

juing  each  one 

L  From  the  heart Xoxbzcaufc  man  ofte  forgiues  with  his  mouth  i  ■■— f  i  k*mi 

*■  propter  homines,  as ' AuCtme  noteth,  and  kecpes  hatred  in  his  hart 

i  -,*       7 7v~  l      i_     if   i  — tT"     myH  mt*  **>»•* 

I  prober  a<emones:2r\(\    can  lay  or  bis  brother,He  know cs  1  bcarc  Ui  'D<m. 
h:m  no  euiRwill,]  will  leauc  him  to  God  his  ludgc ,  I  hauc  to 
I  my  part  forgiuen  him  f  rornthus  wc  wold  often  fecmc  to  pardon  • 
©ur  brother,when  we  fcarce  from  our  hart  forgiuehimythaewe  j*SUta  lS  ■*>■ 
loue  him  as  before,  yea0  fay  in  the  Lords  prayer  Fofjfwe  ,u  we*  T-.  1.449$. 
forjrMe^ammo  dtfrrep.wte  cum  verkufrattone  diffident  e  eumfatiid l  s&*m 
asjVrM^riQtcth)  therefore  Chrifr (faith  that  FaTRerj  taking  a- 
way  all  hypocrilie  and  colour  of  faine3  peace,  commandeth  to 
forgiuc  from  our  hearts.  And  that,  if  not  from  his  precept,  yet 
after  Gods  example ,  £>ut  remit  tit  ex  corde  (as  ^Alnfcuhu  on 
the  (c  words  obferjietljj  JVho  foforpneth  men  from  hts  £<vrrMn~at 
he p  remembreth  tketr  trtfpafffi  no  more ,  but**  caltcth  them  into  p  icr;  i.?* 
the  bottome  ©f  the  fea,  and  imputcth  them  not  vnto  them,  but  f  ***k«7-»#- 
coucrethal  their ofTences>/n/rf/we  53.1.  Which moftmotiuc ex- 
ample ofhis  Father  his  Apoftlc  vrgcth  as  the  rtrongeft  HMJuCt* 
ment,i*^e/4.32.Bcyc  lender  hearted,  rbrgiuing  one  another. 
But  how  ?  MtGtK.eucn  as  God  forgiues  you.  And  if  this  loue  of 
God  fhed abroadc in  o\u  hems, ind'ftre  or  the  fptnt ,  like  that  rMat*ctrj.,j 

X  3  p«ru 


1 66  *  Brotherly  Rccencilemtnt. 

fNumb.5r.13.  pnrrrying  flame  in  the  flaw,  cannot  burne  out  all  our  droflcof 
malice  till  it  be  pure,  and  take  away  all  ouj  tinnc  ofhatrcd  from 
the  heart,  certainly  it  argueth  we  remainc  full  flike  thofc  wic- 
ked Gcntils  T{gm*  1 .  29  J)  of  all  vnrighteoufneiTe,  wicked  neffc, 
malicioufiicflTe.full  of  cnuie,murder  and  debate,  ajid  poiibnous 
affections  of  the  heart.  For  as  we  rcade  o{Germ*mc(p  Cab™ It 
1  Sutunry}nrr  njs  father,that  when  according  to  the'euftome  ofthe  Romanes 
HKHtBerKitd.*'  (who  burned  their  Emperors  bodies  and  other,  leaft  being  in- 
terred in  forrraine  wars  the  enemie  fhould  dig  them  vp)  thou°h 
hisbodicwas  confumedinthefire,  yet  his  heart  could  not  be 
prierced  by  the  flamejput  lay  vnbumed  among  his  bones,  be- 
caufe  being  openecticwas  tound  full  of  poifon,whofe  nature  is 
09.1.         ^   ^uch-,  that-dipt  in  potion  it  refill  eth  all  fire ,  as  ^TraMjuitlits  and 
x  u.  1  ijutMjt.  *  cfiiinjc  both  obferuc'iictien  fo,  and  more  then  lb,  if  this  fire  of 
e*fi7'  fcd^iyiXityTtitn^oTfyueth  vsfiom  hut  heart,  kindle  only  our 

tongues  and  habds*to  loue  our  enemies  in  word  and  worke  a- 
lone,  and  inflame  not  our  hearts  alfo  to  loue  them  in  truth,  1. 
John  ;.i8.it  tels  thefearcherof  the  heart,  that  yet  for  all  this  . 
our  heart  is  wicked  and  deceitfully  malicious  aboue  all  things, 
ji  lames  3.?.     and  fas  *I*mes  fpeaketh  of  as  little  a  member,)  full of deadly  pot- 
fin.  And  though  this  ftonie  heart  cannot  be  burned  with  this 
firc,but  lieth  buried  in  the  whited  tombe  ofthebody  ;  though 
this  whited  tombes  rottetmefle  and  rancor  appeare  not  to  flefh 
and  blood,and  men  that  go  ouer  it  perceiue  not  (for  it  is  wicked  • 
and  decekfull  aboue  all  things ,who  can  know  ii>Ier.  1 7.9.J  yet 
he  who  Dncly  knoweth  the  hearts  of  all  the  children  of  men,  1 . 
^iob  10.4.     cXYfffpSqj?. r  hauing  not  carnall  eyes ,  nor  feeing  as  man  fcetb, 
m  l  Sam.x^.7.    a  looketh  not  like  man  on  the  outward  appearance ,  but  behol- 
deth  the  heart ,  y ea  fo  fearcheth  the  heart  and  trieth  the  reines; 
he  I  fay,  who  (ast  Ierome ^fpeaketh )  is  all  eye, when  he  fecth  the 
hearts  hypoenfie;  and  all hanawhen  he  puniflicth  thardouble 
iniqu\tie,beholding  the  painted  fepulcher  within  full  ofall  rot> 
tenncircandfilthinefle,J  willgiueit  according  to  its  wayes  and 
moft  fecret  pathes,/^ r.  1 7. 1  o.  It  was  a  precept  of  amitic  (but  in 
biurilinH}?-  deed  the  baneofheartieand  true  louej  giucn  by  an b  heathen, 
*  U  that  loue  fhould  be  mediocrity  indifferent  and  meane,  dwelling 

in  teeth.  Intenderc  vtpojjts  facile  nut  remitter^,  that  being  but 
'  P%  Juke- 


Brotherly  Rccwcilcmtnt.  x6j 

luke-warmebetweene  hot  and  cold,  thou  maiftfpuc  it  out  ip- 
on  occafion  .  And  it  was  a  prcfcript  for  triendfhip  fathered  ou 
Bio*, Am*  tancjMAmoftirtu^ouc  but  a  htie,that  thou  maift  loath  f  Q—J*  J**- 
when  thou  lift  ,  and  haue  thine  aifection  at  commaund,  as  the 
Chamzlion  her  colour.  Theformcr  zuz\VVlut*rch  could  cor-  iLM^eUtmmk 
rec^Let  vspra6life  thi,  precept,  my  friend  Euripides  (faith  he) 
in  enmitie  not  in  anrntie,  and  commaund  our  broyles  and  con- 
tentions that  they  be  mediocres ,  in  meanc  and  moderation, 
neither  go  further  then  the  teeth  to  diue  into  the  heart ,  Ir.ien- 
dere  vtpojfis  facile  r emit t ere ,that  leauing  out  this  aut  thou  maift 
cafily  intend  to  remit  them  .   And  Sctpto  checking  the  latter, 
could  ncuer  bepcrfwadcu  thar.  Uim  one  of  the  ieucn  wife  men 
of  Greece  fhould  ipeake  lb  wickedly,  but  rather  fomc  ambiti- 
ous itati(t,orfalfe  hearted  politician, who  Jikc  the  vseamercotk 
would  turne  with  the  wind  for  aduantagc  ,  and  fwimme  with 
the  tide  of  prolpcritie  till  it  begin  to  ebbe/For  ccrtainly,as  w^o^ 
nuns  affection  is  commonly  fo  plainc  without  hypocrifie,  that  i 
Velte  ardenter  *matyvelte  capttaliter  odit  ,2s  the  c  Poet  fpeaketh    i MmJ*h& 
Her  louc  is  either  palfi ng  admirable, 2. Sam.  1 .  16.  or  her  hatred 
and  malice  grcatelt,/ \ccUf.X%»\^\  5.17.  fo/he  tha: commaun- 
dethloue  withoutfumn^.2iid  horn  a  pare  heart  without  malice, 
Uidferuently  without  mediocrities. /V/.  1.22. -ntllntirtlmluke- 
warme  lout  out  ofhn  mouth^nd  wifheth  it  were  enter  hot  or  cold, 
Apoc.y\e.\&Wt  hath  prefenbedyou  a  better  luke-warmeloue, 
Louejour  enem&  from  the  heart,  Luke  6.3 5. and  fo  louc  them, 
that  ycforgw*  each  one  from  your  be<irjs 
Their  trestaflts .  Forgiuc  (  faith  Chrift)  fquidyit'ye  haue  arty  4  narter*S«t: 
hinq  againlt  any  n:an,OJ/xr*  1 1.2  j.  any  thing  that  oftendcth,  K. 
word  or  dccd.fmall  or  qrcat,hcauy  or  light,fanh  an  '  HomeJilt.  f6—tMmH 
Anything  about  the  goods  of  the  body,  If  a  man  'finite  yon  on  9S'm 
be  face  tt  fa  man  brimw  yon  into  boncUfe ,  yea  if  a  man  deuoure  you. 
Any  thine  about  the  goods  ot  the  mind,  If  a  man  exalt  himlclfc 
iboucyou:orofthe^uod:>ofprofpericy,Ifhc  take  your  ^oock. 
.  i  i.that  as  certainc  bealts  of  good  concoction  and  found 
iealth,digclt  Serpents  and  Scorpions, yea  itones  themfelues, 
*Ure^iilititA,  through  the  heate  of  their  ipirits  andltomacke, 
is  *  Plutarch  noicihAo  our  lionuclwcs  through  zeale  of  the!  pi- 
nt, 


/  180  Brdtherlj  RtcmikmM. 

*M*th.t|  |j.  rjt  broke  with  hChrifta  generation  of vipers,  and  with  his Dif- 
cipics  meeting  with  Serpents  and  Scorpions,  fecle  no  harme, 
yea  \Nit\\kStfpbe»yPatiiznd  m<D*nidd\gc(\  cuen  ftones,througk 
fcruent  loue  which  endurcth  all  things,  i, Cor.  1 5.  that  our  loue 
to  our  brethren  like  our  mothers  loue  to  her  fpoufe,CVw/K- .8.bc 
ftrong  M  death,\vh\ch  conqucreth  all  things ,  cruellas  the gr*ne% 
which  dcuoureth  al  things,whofe  fiery  coles  and  flame  ofGod 
much  water  cannot  quench,nor  the  floods  drowne  it :  that  tri- 
umphing ouer  all  offences,  we  may  challenge  ail  kindofiniu- 
3j.  i  ries  with  Saint  *Tauk  What  (hall  fcparate  vs  from  loyc?mal  tri- 
buUt ion  of  t\\em  that  trouble  vs ,  or  *«£#<(/£  of  them  thatgricuc 
vs ,  ov  perfection  of  them  that  hate  vs ,  or fitmtne  of  them  thatj 
ttarue  vs,  or  nakedneffe  of  them  that  ftrippe  vs,  or /word  of  them 
that  fmite  vs?  No,in  ail  thefc  things  lve  are  more  then  conquerors, 
and  are  perfwddedthat  detth  of  our  friends,  nor  life  of  our  foes, 
nor  Angels  of  mentor principalities  of diuels,nor^0jw/  of  dark- 
nc(Te,nor  things prefent  that  we  furTcr,  nor  things  to  come  chat  we 
endure,nor  height  of  enuie ,  nor  depth  of  malice ,  nor  any  other 
cretture  of  offence  (hall  be  able  to  fcparate  vs  from  the  loue  of 
God  and  our  neighbor,commandcd  by  ChrHtlefus  our  Lord, 
But  alas  iris  moft  lamentable  (complajne_th°>^/?#w  vpon  thefc 


k  Ads  7.60J 
Mfts  i4.xf 
a. Corinth*  i. 


wRom.t 


I 


Tmf. 


\  si  words,)  that  whereas  thefc  SaintT  could  not  with  torments  be 
y$  feparatcd  fro  loue^osotio^sj^h^yY^e  often  with  idle  words  o! 

a  toe  arc  dcuided  frooTcTiarltlc^and  cftfooncs  with  the  lcaft  dev 
3>  traction  and  reuilcofeuery  filly  wretch, we  fo^elinguifh  loue 

that  not  onely  many  d  ayes,  but  eucn  moneths  and  yearcstoc 
o>  perhaps  we  will  not  fpcake  to  him,  nor  cometohis  houfe  tc 

catc  of  his  bread  .  Perchance  thou  replied,  Mine  enemic  hat! 
JJ  made  me  fuftaine  fo  great  loffe$,and  done  fo  much  wrong,tha 
'  I  cannot  in  reafon  forgiuc  him .  O  wretch ,  doeft  thou  mark 

how  greatly  man  hath  trefpafled  agairllTthee ,  and  doeft  thot 
3>  not  confider  how grieuoufly  thou  haft  finned againft  God?  1 
^  thou  fcarch  and  fift  thy  conference  truly,  thou  haft  without  fa 
99  tisfa&ion  committed  greater  finnes  againft  God  then  ma 
n  hath  done  againft  thee :  and  with  what  face  askeft  thou  the  foi 

giucneffe  of  much,  who  wilt  not  forgiue  a  little  ?  O  remembe 

what  no  comparison  there  is  betwecne  pence  and  talent 

a. 


Brotherly  Reconcilement.  1 69 

an  hundred  and  ten  thoufand ,  finne  how  great  againft  God, 
and  offence  how  litdeagainft  man:  this  is  not  worthy  to  name 
on  the  fame  day  with  that;  and  therefore  u.o-jgh  Dautd had  of- 
fended Itath-fheba  and  Vnah,  -  .Sam.i  1 .  yec  only  for  offending 
againft God,  cried  he  cue  at  his  repentance :  Again!)  thee, a- 
gainft  thee  only  haue  I  finned  and  done  this  cuil  in  thy  fight,/*/*. 
5  1 .  Remember  how  farrc  thou  feruant  ar:  interior  to  thy  Lord, 
who  yet  bids  thee  torgiue  as  he  fbrgiucththee,  cfl\^.:  2.nshe 
foreiucth  *//thy  fin,  and  he  aleth  all  thine  infirmities*  j 

,    ff     |,  •  11  0  •  r         1  11  ^^V  #  Rom. 5.11  14. 

pactuaII  asorig:n3Jl,qra;gni;  pasleruile,  extcrn-iu  as  wternaUk^g 

of  thebodic  as  of  the  \\  int,  'publike  as  priuate/cpen  as  iecretj'1  < 

or  commiiiionasomiHion,ot  rinnnniUC  as   ignorance  ,  \\;c-V  1 

ked  deeds '  as  idle  words:  the  breach  of  ihe  brreat  as  IciTc  com-"" Vcrlc  a4  **• 

maundement,  canropes  as  cords^oriniquitieasvanniic,   kil- 

linc  as  an^cr, c  adnltcric  as  lult. '  ror(vvearine  as  iwcarin<z, 5  re-t-  A;tk  J  ,7« 


ucnge  as  rthitanic^*  'hating  as  not  loning  ,  talents  as  pence,  c  \y.  Mg, 
ten  tho'JIand  as  an  hundred,  thebeame  as  the  mote,   and  thd**,arh  \ 21 [zx 
wotke  of  thy  bodic  as  the  thought  of  thy  mind  .  Eueryfmne  [ 
foroweth  vnto  mentM*tb.  1  2.  >  I .  faue  oncly  that  finne  or finncs  *  ***  &-i9- 
againlt  the  holy  GhoU,vcr(c  3?.  which  is  lmpolTiblc  to  bejbr- 
g!ucn,bccaufe  theie  cannot  poffibly  repent,  Hebr.6.6/k\\<\  if 
God  ihu^forgiucthec  all  the  debt ,  oughtcft  not  thou  to  hauc 
like  pitticon  thy  fellow  frru.int,euen  as  the  Lordhathonth.ee? 
O  remember  the  mcrcilefTe  dzbicr/Jl  fath.  1 8.u  horn  w  hen  his 
Lord  had  forgiven  ten  thoufand  talents  of  finnes,he  would  not 
iC  his  fellow  an  hundred  pence  of  offences  .  Sec  how  his 
matter  wcighcth  him  in  the  ballancc  to  apgrauatc  eucry  cir-  \t*P* 
cumltancc  of  his  vnthanfulnrfle;  flrft  vnthankfull,\\hcn  hi 
Lords  remifTion  was  yet  in  his  care,  and  that  fer  ham  departed  k£  hyfi  />«».©s 
iebtcr.  2.hcviethloharu!y  notaifranger,  but  found  out  "■<u*;i*- 
h:s fe  Howes.  ; .  not  tor  anv  great  fummc,  for  he  ouoht  htm 
hut  a^  w.  4.  he  exacted)  the  debt  not  with  words  sv- 

lonc,but  /.1  yd hands  oh  him  andtool^e  him  I  y  the  thro  Ate.  5. that 
his  Lord  torbare  him  in  patience,  yet  he  wold  not  fparc  his  fcl- 

his  Lord  heard 

trcatie,  he  would  not  be  in  treated  o<  bii  fellow ,  who  fell 

dovneat  h;sfeet:.\    |  faftf,aad  he  would  n0c7.be  wold 

V  not 


170  Brotherly  Reconcilement. 

not  be  moued  with  that  very  prayerof  his  fellow,  wherewith 
he  wrung  pittiefrom  his  matter,  Appeafe  thwetwrer  tovrard  m§ 
And  I -n- til p my  thee  all\  8.  fo  foone  as  his  fellow  craued  refpite,  he 
cafl  himintoprtfon  till  he  fhotild  pay  the  debt.  But  what?doth  he 
fcapethus  the  hand  of  his  Lord?  No,no,then  his  maitter  called 
him,and  vpbi  aideth  his  monftrous  ingratituderO  cuil  feruant, 
I  forgaue  thee  all  the  debt  becaufe  thou  prayedft  mc3Oughteft 
not  thou  alfo  to  haue  had  pittie  on  thy  fellow, euen  as  I  had  of 
thec?And  fee  his  eternal  punifhment.So  his  matter  was  wroth, 
(we  rcade  not  he  was  {q  for  his  owne  debt/a hh£brjfoJrome ,n or 
gaue  him  this  termeof*#////m*4«f)and  deliuerecf  him  to  the 
iayler  till  he  fhould  pay  all  that  was  due  to  him.  Not  that  he  ex- 
acted the  debt  of  thofe  talents  which  before  he  had  forgiuen 
him/Ss  our  aduerfaries  hence  colle<5ting,after  iulhfication  and 
/orgruenes  their//>W/tf/,peruert  this  fcripture  to  their  owne  de- 
ls**" ^*'»»*[(tru£tion.  Noparablesfas  wotctWChryfoflcme)  muft  not  be  rac- 
nenduefipAT*  ktd  beyond  their  intent  and  meaning.  And  tne  Papiits  by  prel- 
fing  them  too  hard,  (trainc  out  of  thefe  tcates  blood  in  ftead  of 
finccre  miike  ;  as  when  they  get  this  parable  by  the  end ,  they 
rjngit  fo  decpe,that  they  turne  the  clapper  (as  one  ■  fpcaketh:) 
rtosiinpartbolu  but  the  Lord  cafls  this  euill  feruant  into  bell,for  the  debt  ofnm- 
milnfiw™'  gratitude  and  vnmercifuincfle  to  his  fcilow,which  was  as  great 
vert* c»a per-  by  cquall  proportion  as  the  benefice  of  forgiueneflfe  which  he 
fluper  V"r™  na^  before  recciued  j  feeing  to  whom  much  is  forgiuen,  he 
itUmmtcndit   fhouldloueas  much,Z«/^7.and  towhommuchisgiuen,ofhim 
vJttZecoihB*  (liall  be  no  leifc  required.  And  our  Sauiour  in  the  end  ofalhgi- 
mbdefi  vitinn  uctb  ystjiekernell  ofthis  nut  and  the  (pirn  of  his  lctter:So  like- 
ueft^rua  Qrryf.  wife  (iaun  he;  mall  mineneauenly  rather  do  vntoyou ,  except 
h*m4$.mM***  yC  forgiue  from  your  hearts  each  one  to  his  brother  their  trtfi 
mSrceHbs*  43  pjtffej  whatfoeuer.This  parable  is  the  glaiTc,wherein  al  may  bc- 
l^mt&Unf.  no^  their  facr,what:  mancr  ofor.es  they  are.  But  as  Stejia  fpakc 
ptk*xt*wm    of  that  of  the  vniuft  Iudgc,£#£ci8.fomay  Iwifh  ofthis  parable 
-of the  mercilefle  (QivRwtyMath,  \  8.  S^j^par^oiam vtmam  ms 
im^facex£Jiitu  htfloriar/iy  would  God  this  parable  of  the  feruant 
we  made  noTajThTftoric :  Vttmmnn 


£r  nonvro 

hifloria  pc^ctrecenferi ,  would  God  it  were  now  but  a  parable, 
"and  mightriot  be  related  for  a  (ionc .  But  I  fcare  from  the  pro- 
portion 


bolsi ,  nt  mulii 
ftquatur  Abfur- 

tpcrctuiistach 


Bntherlj  RcconciUm&f.  171 

position  I  may  aflame  with  Saint  0P*ttly  Such  are  fime  of  you:  #/c«rjLn, 
and  particularise  withrNatiun  to  many  one  in  particular:/"^*  P  *  *■"•** 
477  them**,** ho  hope  rem iHon  of  talents  from  their  £ofd,and 
will  not  forgiuc  pence  to  their  brethren.Or  if  when  their  Sunnc 
is  going  downe,  they  forgiue  all  before  men  at  the  houre  of 
their  death,  yet  remittunt  cu/parm  now  poenam  as  one  fpeaketh, 
they  fay,I  forgiue  all}&  in  this  will  and  teftatnent,*  Odta  &tr,%-  *  L*n*t. & 
mtcaUijiu*Jlper  wutmv  Uberis  Cms  trmbmn  They  bequeath  their     ec%3  is 
hatiecTand  malice  by  tradition  to  thchandes  of  their  fonnes, 
and  make  them  htredespaterniodtj,  asjiaLCLu. f  Seneca,  he  ires  of  r  Ltt.dt  1* 
their  fathers  hatred:  paralel  with  the  children  oi'Efau,  Obadiah  '+'  H« 
1.  whichremembringtheoldquarrellof  their  Grandfue  Efau 
yti\\k\Iacob  for  the  bicfllng.  as  heires  of  his  malice,  caryed  a 
perpetual/  hatred  againft  the  children  of  I fracll,  E^echtel  35. 
verf,  5.  Amos  i.verfi  1.  and  cryed  in  the  day  of  Hiciufalem, 
dovvnc  with  it,do\\nc  with  it.euen  to  the  ground  ,  Pfalm.  1  2,7. 
Thus  were  they  mindfull  oftheir  fore-father  his  ermine  ,  gwg/j 
htredttate  t^uad^m  retir.uiP.ent  odium  aducrfw  Ifraelcm  ?   laith 
Lauater,  as  if  with  his  fubftance  he  had  bequeathed  his  perpe» 
tu  J 1  malice  in  his  wil.and  left  the  reft  of  his  hatred  for  his  babes. 

Thefe  men  may  be  afliamcd  (faith f  Senna)  not  onely  war-  /"  L*  15  ty/ 
ring  and  iarring  in  their  life,  but  eucn  committing  it  to  their  95' 
children.  gutifi ri.tr  edit  ana  jucctjfwne,  as  it  were  by  harrcditaric 
fuccemon^fith  we  fee  not  the  mod  fauagebeafts  deale  lo  cru- 
elly one  with  another.  1  wifh  thefe  Tfaus  at  their  death,  which 
haue  learned  that  popifh  remiflion  ofthe  guilt,  and  not  the  pu- 
nishment of  great  offences,  would  learne  if  not  of  bruite  bcafts 
whom  they  fcorne,  yet  of  the  Almightiehimlclfe,  who  remit- 
teth  not  onely  the  guilt  in  him  whom  he  madeyftwf  for  vs,  2. 
Cor.  ^.21.  but  alio  the  punifhment  through  him,on  whom  he 
laid  the  chafltfcment  of  our  peace, and  the  Vtuuwit  ofvs  a//yE/a.  s  ]m 
atleaitforfliamelctthcmlcarncot'/V.'tfrMnthc  Athenian, who  /  7  .. 
being  asked  at  his  vn;uft  execution  byTTiicnd,  whether  he  & <£!"*.**. 
would  any  thing*  to  his  fonne  at  home,  Nothing  (quoth  he)  but 
that  he  ncuerflomackc  the  Athenians  after  my  death  for  thefe 
wrongs.  Neither  let  them  draw  curtaines  oucr  their  bed-rid 
enniKie.bccaufe  7Xt#u/forgauc  Sbkmi  his  cuifing,  i%Sam.\  9. 

Y  2  and 


172  Brotherly  Reconcilement. 

andyetathisdcathlcfut^W^tn  his  will  tokill  him  for  his 
curies,  x.King.  2.  For  though  Dantdzx.  his  comming  to  the 
crowne  (as  our  gracious  king  at  his  ingrcfle  of  this  kingdome) 
in  his  princely  roercie,  not  willing  to  begin  his  raigne  with 
*lHltSamA9'b\o\\&>  pardoned  railing  Shimei^i^^farj^MQiuedi:  yet 
onely  promifed  he  him,  he  fhouid  not  die  then^ox  for  that one* 
x  L^ra.Hngo    h fault,  nor  at  all  by  hu  hands,  as  the  learned  x  interpret .  And 
faiTi*  2      whereas  the  iniurie  to  Damd  was  double  (as  one y  noteth:)/>ri- 
y  Hm™  Card.    uate  to  him  as  a  man,  and  puhltke  to  him  as  a  king :  the  former 
(according  to  the  law,  Thou  (halt  not  auenge  nor  be  mindfull 
of  wrong  againit  the  children  of  thy  people,  Leuit.  1 9.)  he  then 
Sutfi  18  &  w"holty  an<^  freely  forgaue:  whereas  the  otherin  the  loue  of  iu- 
19 1*  i.T^g*  *  ftice,  he  willed  Salomonio  requite3jtoh^4^p«^r:  yet  fo,  that 
albeit  he  feeme  to  mention  Shtmei  reuiling,as  a  caufe  motiue  of 
rcuenge,  yet  chargeth  he  not  Salomon  to  kill  him  for  that  alone, 
but  when  he  takes  him  tripping  in  another  offence  ,  he  (hall 
then  pay  him  home  for  both.  For  thou  art  a  wife  man  (  faith  he 
to  his  {oi\x\t)and hnowefi  what  thou  oughteft  to  do  vnto  htm,  1 ,  Ki. 
2.  Wherefore  let  none  by  this  example/orgiuing  the  fault  to  his 
foe,  thinke  by  his  fonnc  he  may  profecute  the  offence.  A  para- 
ble (faith  Salomon)  in  the  mouth  of  a  foole,  islike  a  thorne  in 
the  hand  ofa  drunkard,wherewhh  he  pricketh  himfelfe,  Trou. 

*  2. Pet.  3.1*.  26.  p.  And  this  is  to  wre(t  the  Scripture,  or  (to  vfe  Saint a  Peters 

*  s7>t£**<w.    worcQ  to  make  it* loekeafcjmnt  to  their  ow  ne  deftru&icn.And 

indeed  it  is  lamentable  to  behold,  how  wilfull  children  execute 
the  laft  will  of  their  malicious  parents  to  reuenge.-and  like  thofe 
b  ub.  ttemirab.  hoftile  beafts  \nhj4llertus,\xh'h. h  being  at  deadly  enmity  in  time 
must*.  of  their  life,  partes  eorum  &pi/t}  their  parts  and  haire  are  ene- 

mies after  their  death.  Or  as c  T/utarch  reports  of  Eagles  and 
ta  ,  . ,  Dragons,  Crowes  and  Owles,  the  Libbard  and  Linnet,whofe 
&  0M9.  '  enmitie  while  they  lined,  makes  their  bloud  after  death  at  fuch 
ftrife,  that  it  can  neuer  agree  or  be  ioyned  together  in  one  vet- 
fell.  Butletvslearnc(bcloued)ofthe  lining  God,  at  our  death 
to  leaue  peace  to  our  children,  the  beft  legacie  of  our  will,  and 
remit  all  though  greatcft  offences,  and  thereof  both  the  guilt 
and  punifhment  before  we  die, to  forgiue  each  one  from  our 
hearts  all  trefpaffes 

Vnt9 


Brotherly  Reconcilement.  173 

Z)-/ito (euenty  times feuen  times.  For  it  maybe  thou  reply  eft,  *•  Timewhcn, 
(faith  *  Auftwe)  he  hath  offered  me  fo  many  wrongs ,  and  of-  d  UK+w*fi*. 
fended  fo  often,  that  I  am  weaiie  with  bearing  and  forbea-  ***•<*"■»#•»*■ 
ringreucnge.  And  indeed  we  which  are  debters  of  loue  to  ma- 
ny, fay  like  him,  whoisdebtertonomanj  intherlrit  of  Amos\ 
For  three  offences  of  Ldom,  and  for  foure  I  will  not  turne  to  it, 
becaufe  he  did  purfuc  his  brother  with  the  fvvord,  and  did  C3ft 
off  all  pittie,  and  his  anger  fpoiled  him  cuermore,and  his  wrath 
watched  him  alway,  and  remembred  not  the  brotherly  coue- 
nant:  for  three  offences  and  for  fourej  will  not  turne  to  ir.This 
is  the  manner  of  mankind,  and  therefore  euen  'Peter  himfelfe 
asked  his  Lord  to  fet  downe  ibme  definite  number  of  forgi- 
uing,  Mat.  1 8.  2 1.  Maifter,  how  oft  mail  my  brother  trefpofle 
againftme,&  Ifli;illforgiuehim?Vntofeuen  times?  The  worlds 
cuftomeistoforgiuebutonceortwice,  or  three  times  at  the 
moll,  and  therefore  Peter  thoi^ght  himfelfe  very  liberal! ,  faith 
•  Cbryfiftome,  if  he  went  fo  farre  beyond  worldlings,  as  feucn  ^rTa.   " 
times  to  forgiuc.  What,  vnto  feuen  times  Lord?  Indeed  the 
number  of  feucn  is  wont  in  Scripture  to  import  an  vniucrfalitie    .     , 
of  all/aith  venerable  f  Bedels  all  time  is  limited  by  feucn  daies,  Do^uadrag.'1 
and  allvice  by  feucn  euillfpirits,/T^«r.  12. 4?.  as  with  Chyjf°~  tom'1' 
fiome  Anfelmm  doth  obfenie.  Neuerthelefle  becaufe  the  num- 
ber offixe  feemes  to  be  a  number  ofworke  and  labour,  and  fe- 
uen a  number  of  reft:  therefore  Peter  vnderflanding  this,  faith 
80rigen,  thought  in  fixt  times,  as  in  fixe  dayes  he  might  finifh^  Traa^.m 
hisworkeof  forgiuenelTe,  and  reft  the  feuenth  time  from  all  JUt'lt- 
his  labour.  Wherefore  Chrift  his  Lord  and  maifter  fcoreth  vp  a 
greater  number  ofrcm'fTion:  I  fay  not  to  thec,vnto  feucn  times, 
but  vnto  feucnty  times  feucn  times:  alluding  (faith  Hilarie)  to 
that  number  of  Caine  and  Lamechs  puniftimcnt,t7f».  4.  24.  If 
fitine  p)*llbe  Auen-^edfeuen  times,  truly  Ltmech  feucny  times fe- 
uen  times:  that  as  their  auengement  and  rcquitalll  was  by  this 
imported infintterfo  his   forgiueneffo  hereby  fhould   not  be 
lefle  finite.  For  this  is  a  number  finite  put  for  an  infinite, 
faith  Chryfoftome,  as  if  he  had  faiclr  Wilt  thou  know  how  often, 
*Peter?  docft  thou  tell  me  orfeucn  times,  man?  I  tell  thee  vnto 
(eucntie  times  feucn  times:  irt*^  hich  numbcryctis  no  bound  h  ckr*[an.  ft& 
Y  3  or 


1 74  Brotherly  Rec9nctlemtnt. 

nor  limitation,  but  feuen  times/thatis/^/^alwaieSjOrfe- 
\  T>i*tyf.C*t-  uendaycsinaweeke,yeafcuentimesinadayfaith  ourSauior, 
thmf.  tnbur.c      £ul  T  7, 4  or  toties  quottes,  as  with  k  others l  esfhftwe  doth  ex- 

Iscum.  1  •      '        1  1         1  •  rr  rr 

i  Scr.i^.dc     pound  it:  and  by  this  is  meant  a  toties  quoties  or  rorgiuenciie ,  as 

JjJ  Dom- ln  that  number  feuen  is  vfed,  <Prou.  24.  1  <5.  This  infinite  number 
our  Sauiour  there  lccteth  downe  to  condemne  the  mercileflc 
debtcr,  <JMau  i  8.  who  (it  feemes)  ftanding  vpon  the  number, 
would  not  forgiue  his  fellow,  becaufe  he  had  runne  fo  long  on 
his  fcorc,  that  the  debt  was  now  growne  to  an  hundred  pence. 
Howbeit,lct  vs  be  followers  of  God  as  deare  childrcn,w  ho  for- 

m  ihl  giueth  not  onely  talents  and  great  finnes,  but  cuen  tenne  thon- 

jfknd>  that  is,  all  finnes  committed  (faith  "  -^/?/«<r)*againft  the 
tencommaundements.  Letvs(I  fay)be  merciful!  as  our  hea- 
uenly  Father  is  mercifull,  who  whrii  he  had  often  deliucrcd  the 
Iewes  from  the  Egyptians,  and  from  the  Amoritcs ,  and  from  1 
the  Ammonites,  and  from  the  Philiftines,  and  from  the  Zido- 
nians,  and  from  the  Amalekitcs,and  from  the  Moabitcs,&  par- 
doned them  often  vpon  thepromife  of  amendement,/W£.to« 
1 1 .  though  when  after  breach  of  their  couenant,  they  cryed  a-  . 
gaine  for  further  pardon,  he  anfwered:  I  haue  done  it  fo  often, 
and  ft  ill  ye  offend,  wherefore  I  will  deliueryou  no  moreover/, 
1 3. yet  for  all  this  when  they  cryed,  We  pray  thee  onely  deli- 
uer  vs  this  day,  and  faue  vs  this  once:  he  heard  their  complaint, 

v  a.Reg*  n*  andpittying  them  according  to  the  multitude  of  his  mercies, 
deliuered  them  againc.  Wherefore  as  when  "  Naaman  the  Sy- 
rian thought  much  to  wafh  fo  oft  as  feuen  times  in  Iordan,that 
his  leprofie  might  be  cleanfed:  Father  (faid  his  fcruants  )  if  the 
Prophet  had  commaunded  thee  a  great  thing,  wouldeft  thou 
not  haue  done  it  ?  how  much  rather  then,  fith  he  faith, 
Wafh  feuen  times  and  be  cleanfed. So  feeing  not  a  Prophet, 
but  that  Prophet  Chriftlefus,  hath  commaunded  vs  no  great 
thing,  but  onely  feuen  or  fcuentie  times  feuen  times  to  for- 
giue, that  our  finnes  may  be  forgiuen  and  cleanfed,  LMat.  6. 
verf%  14.  who  is  he  that  will  not  take  thepaines  to  forgiue 
each  one  fromhisheart  all  trcfpaiTes,feuenty  times  feuen  times 

o  *  Bwhaf '  To  his  hrotlocr  I  who  is  no£  a  ftraungcr  from  God ,  or  an 
alient  from  the  commonwealth  of  Ifrael,  butofthehoufhold 

of 


Brotherly  RccevalewtHt.  1 75 

of  faith,  and  of  that  family  fo  neare  as  our  brother .  He  might  oG**Ubkmti 
haue  laid,  Forg  ue  thy  fellow  feruant  :  but  becau  e  tha'tidc  y5'*    4t0m 
mouednot  thcmercileiTe  debter,  he  calleth  htm  #*r Lrotbcr, 
to  put  vs  in  mind,  that  as  we  arc  Godsferoants  by  conditio* 
of  life,  fo  brethren  among  our  fclues  by  vnitie  of  affc&iou.  For 
as  that:  Father  before  mentioned,  confidcringhimfclfe  that  he  p**r>tftr%6 
might  be  tempted,  compaffionateiy  faid  of  the  fail  of  his  bro-  c*wr 
ther,  Me  hodtc,&  ego  eras ,  he  hath  offended  me  to  day ,  and  I 
(hall  offend  him  it  may  be  to  morrow.  He  chat  (hall  thr.s,w  hen 
like  the  hypocrite  (^JMatb.y.)  he  hath  feene  extnrtmttend*y&t 
mote  in  his  brothers  eye ,  (hall  thus  (I  fayj  reflecting  his  eyes 
into  himfeie,  and  behold  imrrnmttend§t  the  bcame  in  iris  ownc: 
Ne  u  non  mn^ne  vitiorum  in  a/tjt  odio  indulftrit ,  fetpfum  venU 
flnrima  mbtrrffentiens, fairh q  'Plutarch ,  he  will  fuicly  reftorc  qZW^.r*^ 
his  (lipping  brother  with  the  fpirit  of  mecknefl'c  ,  considering 
himfelfe  that  he  may  fo  be  tempted, GaUt.6.\.  and  will  profeffe 
like '  hinynutuall  need  of  forgiucnefTe,  xHct*.  it  mit 

banc  vem°m pttmm rj, d.imu rj?  vic'ijfim. 

I  multforgiue  my  brother  his  trefpafles ,  euenashemuft  dome 
when  I  trelpailc  agamft  him.  For  peccabis  cr  tu  iljt  eras  quitto% 
hodie peccant ,faith  one,  perchance  thou  (halt  offend  him  to 
morrow ,  who  hath  offended  thee  to  day,  E t  rnt  tih  index  am 
er*t  ante  til  iretUy  and  he  (h  all  be  then  thy  iudgc ,  who  before 
|uilt7e  vnto  thee ,  and  mall  rcltorc  thee  pardon  if  to  him 
thou  gaueft  it,or  if  tiiou  didft  not,  eithcrdeme  it  thec,  or  by  gl- 
uing it,  make  thee  more  guiltic  before  God.  And  this  m  indeed 
the  debt  which  (hi!  we  muft  pay, 'Kjmv.i  ;.  and  vet  (till  owe  it 
our  brother;  becaufc  though  to  day  wc  discharge  it,  to  morrow 
comes  a  frefh  charge  of  lone  (faith  /  .omandement 

istherforcc  ' » r;.  becaufc  though  today  it  be  kept, 

yet  to  morrow  is  it  fo  new  as  if  before  it  had  not  bene  heard. 
Mwaycs (faith  V4  :his  debt  to  mv  brother,  which  <** 

only  being  payd,alA'aycs(hil  keeps  v$  in  debt.  Neither  by  pay- 
tloif,but  multiplied  thereby;  and  like  the  widowesoilc, 

re  increafed .  Yca'asth  iddowha-*j 

uing  nothing  to  fat-she  her  creditors  but  acrui  •  as  „ 

bid  by  Ehfitm  to  borrow  fcficls  cl  her  neighbours  ,  which  „ 

(Tic 


175  Brotherly  Reconcilement. 

y  (he  filled  with  oyle  and  payed  all  the  debt,  2.  Kings 4.  Co  the  ' 
„  Church  or  Chriftianfoulc  (faith  that  FatherJ  hauing  nothing 
„  to  pay  her  debt  of  offences ,  not  (hillings  ,  but  a  little  oyle  or 
„  loue,  is  commaunded  by  our  Sauiour  to  borrow  veffels  of  her 
5,  neighbours,  which  filling  vp  with  oyle  (he  may  fatisfie  her  cre- 
„  ditors.   While  her  oyle  decrcafed,  her  debt  it  increafed  ,  and 
„  while  the  oile  was  augmcnted,the  debt  it  diminifh  ed .  While 
,3  fhekeptit  inherciule,itfufficednothcrfelfe,  norwasableto 
J5  p3y  the  debt  till  (hce  borrowed  veffcls  of  her  neighbours. 
Wherefore  feeing  cuery  brother  may  like  that  feruant  (JIUth.  J 
1 8.  fay  to  his*  fellow,  Pay  me  that  thou  oweft :  let  vs  owe  no- 
thing to  any  man,  but  to  loue  one  another .  Yea  if  we  want 
veiTels  for  increafing  of  this  oyle,  let  vs  borrow  them  of  our 
neighbours,and  poure  it  into  them  out  of  the  crufe  of  our  heart. 
And  if  thou  art  willing  and  not  able  to  giuc  it,  if  thy  foule  like 
the  poore  widdow  crie ,The  creditor  is  come  and  thine  hand-  maid 
xEnarr.in  vfal.  hath  nothing  to  pay:  he  that  made  thee  willing  (faith x  ssfujline) 
i\.&vfd.\6.    t0promifCjWjiiaIfb  make  thee  able  to  pay  that  debt,  which  is  I 
loue ,  not  in  word  and  tongue  onely ,  but  in  deed  and  in  truth, 
and  the  ad  of  Chriftcs  commiflion  herefpoken  of  io  much, 
Be  reconciled  in  word,  in  worke  and  in  will. 
thcCcomraiffi6:       Which  triple  reconcilement  of  two ,  feeing  it  muft  be  by  ■ 
«&/«*?«,      third  (as tnc *word importethj  which  muft  make  them  both 
V/dM*7?«V  onc :  hehold  here  is  a  brother  which  is  a  mediator  betweenet 
tjiftr  iMtque  them,  to  be  their  pcace,to  make  of  both  one,to  breake  the  ftop 
™t*!u™&t-  ofthe  partition  waI,to  preach  peace  to  him  that  is  farre  cflFfrom 
n*»im,tateduct.  agreement,  and  to  him  that  is  neare ,  that  reconciling  both  toi 
ii»z.Gr™s?e'p.  ^od  in  one  bodie,  he  might  make  of  twains  one  new  man,  fojf 
Tbejfku.  6*  ?ha.  making  peace  and  flaying  hatred  thereby .  Which  dayes  mnl 
feeing  it  was  the  peace-maker  betweenc  ^Abraham  and  Lot 
Gen.x^.  and fhould  hauc  fet thofe  two Icwes atone^e^^?/  7 
*,  G mM. i*  Math  y  therefore  vfeth  Chrift  in  this  exhortation  the  name  Brother1. 
5**4-  becaufc  it  is  moft  crTc&uall  to  perfwade  concord  or  vnitic! 

&  that  it  is  thy  (hame  if  either  thou  wilt  not  retaine,or  canrt  no 
obtaine  amity  with  thy  brother.  Wherefore  as  the  interlinearii 
glofic  on  that  of  the  Apoftle,Z>£  brotherly  loue  contwue,Heb.i^ 
1.  doth  fitly  make  this  word  the  motiue  of  continuance  in  loue1 

BecauJ 


Brotherly  Reconcilement.  177 

becAt4reit  Are  brethren:  fo  doth  our  Sauiour  here  make  it  the 
rcafon  of  reconcilement,  and  by  the  word  brother  admonifli- 
eth  ofkeepmg  concord,  and  rellonng  it  as  'oncobferueth.  For  *  Mafimlj* 
indeed  Utet  in  hoevno  zerbo  argnmentum,  as  another*  fpeaketh  a'-.  '■ 

c  cafe:  the  very  nairXa/iAzi?.  brother,' f-kh  an h  heathen)  ad~°  <* 
fcemes  by  good  reafon  ro  put  vs  in  mind  oflouc  and  goodwill.  mm*jm6 
And*  what  arTcclion  men  ihould  carr:c  one  toward  another,  *  *J*  Liel  dt 
the  very  nunc  brother,  whereby  they  arccaJicd,  plaincly  deda-  c  frfrflrf  j. 
rcth.Whercforc  as d  Tully  told  his  friend  tMeteHm  mentioning  jFTjf^Swi 
ibeir  agreement:  Whereas  you  write  of  our  reconcilement,  I 
fee  not  why  you  mould  call  it  reconcilement,(ith  we  neuer  fell 
out:  fo,  Itrangc  may  it  fcemc  cur  Sauiour fhould  w  rite  to  a  bro- 
ther dt*K>Jynhy  be  reconciled,  and  not  rather  a.x>Ayv&t,  ncucr 
fall  out;  feeing  brother  with  the  Hebrcwcs  fo  much  importcth 
vnitic,  that  they  call  a  ftockc  or  (lone  brother  and  (iftcr,becaulc 
it  is  vnited  to  another,  Exod.  26.7.  fzre.  1.9.  Howbeitfceing 
Sathan  who  made*  feparation  betwecne  God  and  man,  thtt' *&•?*»< 
the  father  was  dcuideJ  againft  the  lonnc,  and  the  fonne  againit 
the  father:  hath  alfo  made  a  diuiiion  among  men.  that  now  the 
bond;  of  brotherhood  arc  d\(\o\ucd,  and  brothcr(as  Chrilt  pro- 
pheficd)  is  deuided  againit  brother,  JMu.x  o.  as  it  was  need- 
full  for  TWtobefcech  the  ionnc,  KcLTUAhdyvh,  be  reconciled 
to  God  thy  Father,  2.  fir.  j.  fo  here  ncceflarie  for  Chriit  to  lay 
to  the  brother,  JWa*>w9/,  be  1  econciled  to  thy  brother :  or  (to 
paraphrafe  with  the  Gloflc)  be  reconciled ,  becaufe  he  is  thy 
brother. 

But  as  the  Lawyer  asked  Chrift  of  his  neighbour,  l*k.  I  o. 
thou  wilt  fay  vnto  me:  Who  is  then  my  brother?  Saint {  Jerome  fT™l'  ***• 
1    finds  in  the  Scripture  a  foure-fold  brother:  Firlt,  w.t///r»?//,  as  It- 
cob  l  and  I  (ah  in  the  oh!,k  Limes  and  /tf/v/inthcncw^Tdta- 1  Oca  :-.}«. 
ment,  which  are  caoTfltTf/o;  and  {p*pjt7f/0J ,  borne  of  the  lame     '  at>«-21' 
parents  as  the  Greeke<tViA?<^  pro perlyfignifieth.which  Lin-  iScsf.st^h.&e 
g  ills  dcriuc  cither  from  a.  fmtulx  and  JltAfu  vter ,  becaufc  they 
•ltc#«rm*#ofthe  fame  wombe  :  or '  from  the  pnuatiuc  *,  and  k  MM*Mkj, 
/[%yp»<  vnH4  ,  that  is,  not  one,  becaufe  one  cannot  be  called        ***** 

ther,  whence  wc  call  him  brother  in  out  tongue. as  it  were 
brcd-othcr.ButtheLatme/rw/rrismoregcncialljwhichfomc 

Z.  thinkc 


178  Brotherly  Reconcilement. 

^dX^'"'    tninkcl  c°mcs  of chc  Atticke <p<>i-m,  which  Eujlathius on  thofe 
m  Lt.i.iUad  words  in ™  Homer,  cif^nr^  ?fMTfiip/K  eLffiyn><pvKeLj[t?v\ot<)  de- 
riues  from  p?stT?/a,  and  imports  men,  who  rdpa  Tivi  t^om*  *ot- 
vovidvty  any  law  of  fellowship  haue  communitie  among  them- 
ielues,  whether  they  be  fellow-citizens,  orfellowes  in  religion, 
or  of  the  fame  famihe,  or  of  the  fame  tribe,  or  at  the  fame  feafr, 
or  of  the  fame  bloud  fo  neare  linked,that  each  xsfraterejuajifere 
»  jM  Gei.Ub.   titer  >  as "  Ntgidtus  deduced  it,  a  brother  as  if  he  wei'e  almoit  a- 
13  c*p.io.       nothcr.  And  therefore  lerome  finds  a  fecond  brother,  namely, 
by  nation,  as  all  the  lewes  are  tearmed  brethren ,  Tfeut.  15.12. 
becaufe  within  the  land  of  lut'ic  (verfi  7 .)  and  all  other  ftraun- 
gers  and  not  brethren,  verf,^.  becaufe  alients  from  the  com- 
monwealth of  Ifrael, 

Thirdly,  is  there  a  brother  by  confangtiimtie ,  as  all  of  one 

ftocke  and  linage.  So  Lot,  Abrahams  nephew  is  tearmed  his 

brothcr^ffwi^.So/'^^/calleththelcwesnisbrethrenjthough 

but  kinfmen  according  to  the  Qe(h,Rcm.9.  ;.and  Chrift  isfaid 

tohaucbrethrcn,£#£.8.2o.thatis,  as  our  Englifli  translation 

Mat  1?        on  the  marge nt  there  rendreth  it,  kinsfolkes,  oxeou[ms>  as°  elie- 

Mar.3.3 1 .  &  6.  where  ic  doth  interpret. 

5.  ioh.  j.iz.  From  which  place,  although  HelnidiuA  and  other  Antima- 

i,  C>  or. $  5*  1 

rites  would  inferfe,  Chriil  had  naturall  brethren ,  and  flaine  fo 
>i^/>jvirginitie,  (who  was  a  Virgin  after  child-birth,  and  a 
f  Tom.  5.  apoio.  c^ft  mother  before  mariage,  as p  lerome  fpeaketh)  yet  was  her 
louiman.  wombe(as  with  q  him  a^ujtme1  applies  it  )  like  rhe  gate  into 
f«?*,,d5&  l^c  holieft  °f*M»'ncb  which  our  high  Priefr  bnely  entred,  £z,e. 
aw  44.2.  and  laid:  This  gate  (hall  be  fhut  and  fhall  not  be  opened, 

rfrlpT&tr.i^  and  no  man  fhall  enter  by  it,  becaufe  the  Lord  God  oflfracll 
hath  entred  by  it,  and  it  fhall  be  fhut.  It  appertaineth  to  the 
Princ^,  the  Prince  himfelfe  fhall  (it  in  it,  he  fhall  enter  by  thcH 
LdmHeUef*.  porch  ofthat  gate,and  fhall  go  out  by  the  way  of  the  fame.  And 
fe!bu%','hca  ^BV<?w^tnercagain(t  Heluidtm  by  many  arguments  proueth/heM 
t  ride  Georg.    remained  a  perpetuall  Virgin, as  the  Orthodoxall  both  Greekcjfl 
dtmSZtZ*  an(*  Latine  Fathers  Ignatius,  Iren<tus,  Origen,  Tta/t/,  lereme,  /fu-fl 
Cbri(li,qu*(i.    fline,  Ambrofe,  Bernard,  Cloryfoftome,  Gregorie  Nyjfene,  Epipba* 
uUb^mJiM  "tf">D*ma/ceneiLnd  Theophilaft,  with  e  moderne  Writers  af- 
•»7.  '  firmc  and  confirmc  at  large.  No,  her  worabe  ( faith  ■  lerome] 

ivas 


Brotherly  Reconcilement.  1 79 

was  a  combe  for  Chrifts  bodie,  and  new  fepulchcr  wherein  nc- 
ucr  man  but  he  was  laid.  Vponproofe  of  which  point  he  pro- 
duccth  this  distinction  ofbrethrcn  now  in  hand,and  faith  there 
is  a  fourth  kind  ofbrethrcn,  fprttuall by  proftiTion  ofooc  faith, 
whence  all  Chriltians  by  our  Sauiour  are  tcanrc  brethren, 
yl/4/.  aj.Neuertheleflefuhtha:*  three-one  hach  c  vivoyncd  all  *  '  Ioh  5  7- 
perfonsir,  atriple-vnitie:«rff*.rtfZ./asmcn,  ctuill  $  fellow -citi- 
zens ,  and  fytttth.ill  as  Christians  (for  he  made  all  mankind  of 
one  bloud, as  men;  to  dwell  together  on  the  lace  of  the  earth 
as  cohabitants:  to  feekc  him,  as  Chriltians,  ,.c:.  17.26.  27.  and 
in  him  as  men  we  Hue,  monevpznd  downe  as  fellow  -citizens, 
andhaueour  fpirituall  heme  as  Chriftians.  I  may  fcmblably 
fpeakc  of  this  triple  fratemitie:«4r«r*t//Jof  brethren  by  birth  and 
all  men  by  bloud;  ciuill,of  focieties:  and  fpirituall,  of  Chnitian 
brethren. 

Andtobcginreconcilementofnaturallbrethren,whofcbc-  '.Brother, 
ing  was  from  two,  lcauing  no  icflc  then  father  and  mother  to  u 
become  one  flefti  for  their  coexiftence,  whole  bed  was  one 
womSefor  their  infant  growth,whofe  Life  and  vital  fpirits  were 
from  one  concord  of  contraric  qualities,  and  confpiring  tem- 
per ofelcments  in  thehodie,  whofediet  and  meatc  was  one 
milke  from  the  breaits  of  lone,  yea  w  hole  hearts,  tongucs.and 
hands  vs ere  from  one  heart,  one  tongue,  and  hands  for  their  a- 
grcement  in  thought,  word,  and  deed:  this  vnion  is  ^u^i/cif,  faith 
'/fr/^r/^fonaturalhthat  I  may  with  the'Apoltle  lend  them  f  Ui  8  Elbtc 
to  the  fchoolc  of  nature,  and  askc  dicmt*swteip/d  cjuuiemnAtu-  U 
rahocvosdocet!  Doth  not  nature  it  felte  teach  you  this  thing'-  N 
Mfc#graccfhouldnotnccdtolcarne  them  reconcilement.  For 
euen  nature  (as  an 'Heathen  noteth)  to  teach  them  lone  reci-  a  T>imUM 
procalland  mutuailaydc,hath  put  a  booke  into  their  hands, A«.«p. 
ihcirowncb'uiif,  111  vrhofe  broincrly  members,  as  in  fo  manv  n 
tiffanies  they  may  readc  this  p,  in  whole  >> 

fibfkke  and  ihiuturcfhc  hath  made  molt  parts  double,  ger-  j> 
m*tM&%eme/Ut  not  oik  ly  brc  vhich  are  molt  >* 

-      the  whole.  -       :M  •> 

l  /iplesoftlir-  .  v  that  ail  theie  fl 

tnimiallhclpcandnot  i:::  -leil.  To  teach  the 

Z.  2 


i  So  Brotherly  Reconcilement. 

that  Author)  that  (he  made  alfo  two  brethren  of  one  Teed,  not 

v  for  difagreement  and  difcord,  but  that    being  feucred  they 

"  might  helpe  each  other  in  diftreiTc.  Which  bond  of  amitie  if 

>J  they  breake,  they  arc  not  vnlike  the  fingers  of  one  hand,  intan- 

''  gling,  wringing  againft  nature,  and  wreltingonc  another,  or 

*  like  the  two  feet  tripping  and  ouerthrowing  each  other.  And 

b  Xsncph  Lb."  therefore  when b Socrates  faw  Charephon  and  Chtrecrxtes  two 

Uef*2.  &  did.  iarring  brothers,  warring  each  with  other :  Now  (faith  he  )  yc 

do  as  if  the  hands,  which  G  od  created  to  helpe  one  the  other, 

Ieauino;  this,(hould  hinder  and  hurt  one  the  other.Or  as  the  feet 

which  were  framed  to  bearc  one  anothers  burthcn,ncgle£ting 

this,fhouldfupplantone  theother,  oras  the  earcs  which  are 

coauditors  of  rrcutuall  good,  fhould  waxedeafetoheare  good 

one  for  the  other,  or  as  the  eyes  which  like  Caleb  zncrlofaa  arc 

fellow-fpies  in  this  little  land  for  the  good  of  other,  fhould  not 

looke  for  either  others  helpe,  but  looke  afquint  at  the  good  of 

the  other.  Were  not  this  vnnaturall  and  great  vnhappineiTe  in 

thofe  members  (faith  Socrates)  which  (hould  naturally  helpe 

one  another,  whether  in  the  hands,  or  feet,  or  eyes  ,  or  other 

*  Mat*.       parts  which  are  produced  *  double  and  by  paires  ?  How  much 

more  monftrous  in  two  brethren,  whole  ayde  may  execede  the 

cooperation  of  hands,or  the  mutuall  prouidenceofeyes,or  the 

»-      coaudienceofeares,orthefupportanceofthefeete?OurcEn- 

lki.b^L  An"i.  glifli  Chronicle  Horieth,that  when  king  Edward  the  Confeflbr 

„  and  GW/rW«Earleor'Kentwere  fitting  at  table  together,  He- 

„  raid  the  Kings  Cup.  bearer  the  Earlesfonnc,did  (rumble  fo  with 

,,  onefoote,thathe  was  almoft  downe3but  recoucringhimiclfc 

„  with  the  other,  he  neither  fell,  nor  (hed  the  drinke.  W'herat  his 

„  father  the  Earle  fobferuingthat  of  Saint  Taul ,  how  thefe  mo 

i  i.Cor.n.a*.  ^members  had  the  fame  care  one  for  the  other,  &  that  the  one  foot 

"  could  not  fay  to  his  fellow,  I  haue  no  need  of  thee)  merily.  faid, 

»  Nunc fratcr  fratrem  wvit,  Now  one  brother  hath  holpen  ancv, 

»  ther.  At  which  word  Brother  (though  fpoken  but  in  ieaft )  the 

»  King  then  calling  to  mind  his  brother  Alfreds  death  whome 

» the  Earle  had  flaine,  thence  aflumed  the  Apoftles  application. 

>'  that  9*ie  brother  might  helpe  another :  whereupon  beholding 

*»  Gotdwm  with  a  dupleafed  CQumenancc,  anfwered ,  Stc  mh, 


Brotherly  Reconcilement,  181 

mew  fitter  wxiko efct  fi per  te  lumfjet ,  fo  might  my  brother  „ 
Alfred  haue  alio  holpen  me  iUhou  hadit  not  bene.  Thus  could  „ 
the  Earle  note  ia  thofe  twins  of  the  body  that  lciTbnof\SVi/<?-  fHcc!^4p- 
men  {Two  *re  better  thoi  one,  for  if  they  fall, the  one  *  ill  help  vp  hi4 
fellow.  And  the  King  fas  if  he  had  bene  taught  at  his  cup-bea- 
rers feetj  applied  from  their  mutu all fupportance  that  follow- 
ing '  tVoe  againft  himielfe,  but  y*oe  vnto  kirn  thr.t  is  alor.e,  fir  he  /"Vcrf€  IO- 
faileth  and  there  is  not  tfccondtohft  htm  vpjcoz  indeed  one  bro- 
ther helping  another  is  1  ke  adefenccdcitie(asffomc  readc  k 
and  their  counfels  hkethebarreof  apallace  which  is  topreg-  '^ / 
nable,7V0*M8.io.andifoneouercomehim,twofhallltanda-  £*4 
gainit  him,  Ecclef.^Ai.  fonaturall  is'thcir  vnitie,and  (hong 
their  coadiuuance,  which  nature  hath  framed  double  for  mu- 
tuall  aillltauce  .  And  therefore  as  nature  their  mother  pro- 
duced thele  her  twins,  (I  mcar.c  the  eyes)  ifixpuc,  double  and 
by  twoes,  that  they  might  hclpe  one  the  other :  lb  did  that  na- 
tural! father  fend  out  his  two  lonnes,  /ww^/and  /#£*,  *ViAe*f> 
by  twocs  alfo  to  catch  tifh.bccaule  they  were  4/1*901, brethren 
mihcttcth.Math.d.zi*  And  when  their  fpirituall  father  called  ?**«•«*»• 
them  to  be  tuners  ot  men,  he  lent  the  lame  brethren  ioortn  by  M.v±kjj.Ljn 
two  i\io%M*rlte  6. 7.  And  therefore  by  two  f  faith  '  'Bernard  'V 

i      -  i         \    i  1         C  11  i  it  .Simr.6. 

with  lomc  other)  that  as  yokc-teilowcs  they  might  beare  one  7.  fow***w. 
another,  burden.  j-jj* 

And  it  were  to  be  wiihcd ,  that  parents  after  their  example  i.kc  i 
would  fend  out  brothers  into  the  world,as  two  feete  to  fupporc 
one  another  through  loue :  howbeit  themfclues  (as  k  one  iuftly  k  G      ^etMm 
coplaincth) for  the  molt  pai t  orTcr  occahons  ot  iar,  and  fow  1 1 
feed  ofcoutcntion  among  their  children  ;  cither  when  in  their  l  A9% 
Haft  vvils  they  make  them  vnequall  in  their  grace, w  ho  arc  ecjual 
by  nature,  and  making  A>  -ben  their  cldcii  fonne,  fothe  excel- 
lcncic  ofthcirdignitieand  cxcellcncicofpowcr.thatthey  lcane 
not  the  rc(t  of  their  fubfiancc  for  their  other  babes ,  who  of  en 
by  confpirc  againft  the  cldcft  as  Awi^/jjfonncs  did  againil 
theyongeft;  and  reloluc  like  them  in  thcGolpell ,  Tim  H  I 
ometetvs  Ulll  p»  utAucefljAllbeours^JM 

.  Or  when  like  old  '/fi*cf  in  their  dimme  eye-fight  and  Jqq 
ittdgcmcntihcy  m.llakc  ihcirfonncs  ( though  he  rightly  alone 

Z  3  l  blcflcd 


1 82  Brotherly  Reconcilement. 

blcflcd  where  God  onely  loued,c#fo/rfM.)  and  betf  owing  the 
birch-right  vpon the  yongcr,re{blue  w ith that  irrcuocablc  will, 
/  haue  bleffed  him  in  my  willy  and  hefhallbe  blcffed:  behold  I  hauc 
made  bim  Lord ,  and  all  his  brethen  hauc  I  made  his  fcruants, 
when  the  cldeft  crieth  like  Efan,  lam  alfi  thy  [on,  bleffe  me,  etten  I 
me  alfo  my  father .  And  this  partiall  affection  caufeth  the  elder  H 
tohatctheyongcr  for  ftcalmgaway  thcblefTing;  andrefolue  • 
that  when  the  dayes  of  mourning  for  his  father  fhall  come,  he  : 
will  be  auenged  of  his  brother. 

A  third  occafion  of  filiall  ftrife,  is  when  their  parents  wil  die 
withoUt  will,  and  departing  intcftatc  (as  he  fpeaketh)  leaue  all  '' 
at  randonc,  to  catch  that  catch  may.  And  this  is  indeed  prouo-  - 
wEphcf.rf.4.     care  filios  ad  iram  (as  them  ApofHe  fpeaketh,)  to  prouoke  their  1 
children  to  anger  and  ftrifc  were  they  neucrfo  peaceable,  yea 
to  fet  them  by  the  cares  for  their  portions ,  like  Sphraim  a- 
gairift  CManaffes,  Manaffes  againlt  Fphraim,  and  both  againft  ': 
luda. 

A  fourth  caufe  of  contention  fathers  beget  in  their  Tonnes, 

when  dif- inheriting//;^  ira,  the  fonnes  of  their  wrath,  they  a- 

dopt  aliams  to  be  coheircs  in  their  inheritance.  Alawindecdc 

%jii*x.Li6.tM.  which  Ephialtes  (asweB  readej  gauethc  Lacedemonians,  and 

*°-  not  only'(tories,but  experience  giuests  too  great  ftore  of  fuch, 

<.7Mteft.refaf  to  fuch  too  fupernaturall  adopters,  who  like  the  Partridge  Ier. 

^C'fXtl"tt  T7,T  I-^*^^^7^/^^^i^w^/^'^;Vnnalura^  birds  to 
their  brood,and  cruel  to  their  yong,hke  the  Oftrich  in  the  wil- 
derncffe,L^w#4.  which  leaueth  his  brood  in  the  earth,and  for- 
getteth  that  the  foot  might  fcattcr  them,  or  that  the  wild  beaft 
might  breake  them_,he  fheweth  himfclf  cruell  to  his  yong  ones 
as  if  they  were  not  his,and  is  without  feare,as  if  he  trauellcd  in 
r  ,  aJ  l«  vaine,/^  2  0.Thefeplav^/V/>/^hispranke.pvvhohauingfons, 

p  Sakft.de  heU  ?J*  r     /.         p  I  -  £  *  ; 

lu^unb.  yet  adopted  Ivgtirtba  to  them,  and  io  let  his  children  by  the 
eares,and  fcr  their  fupernaturall  kindnerTe  to  alients  and  vnr.a- 
„  ,  r,  turall  to  their  ownc.they  may  perchance  recciue  Wehm  Bleflw 
his  rcward3whohauingdiucrsionnes,yet  adopted  on  his  death 
bed  one '7^r*/«*  landing  by,  bec3ufe  he  was  diligent  about 
him  is  hisficknefle,  and  often  lapping  him,  bad  him  beware  of 
taking  cold.  But  this  new  hcire  (forfooth) hawing  gotten  the 

will. 


Brotherly  Reconcilement.  1 8  J 

will  made  andwitneiTed,cJWr^<?.r  hortabatur  vtcite'Blefttm 
tnficerent  ne  duiWts  agritudtnumoleftsalaboraret,  he  loucd  this 
new-found  father  To  well,  thac  he  wished  him  inheauen,  and 
feed  the  Phiiltions  to  kill  him  quickly  ,  and  put  THeflw  out  of 
his  paine  that  the  inhertancc  that  night  might  be  his.  What 
(halllfay  tothefe  cruellOrtrichcs  ,  but  admire  with  the  Al- 
mightic  the  pofTibilicie  of  their  memorable  obliuion,  Is  it  pofii- 
b\c}'Canarvomanforoet  her child ,  and  not  haue  compaffion  on  the  rEfi*4#.>J« 
fonneofherwombe?  Whatfhalil  fay  to  thefc  vnnaturahfts,  but 
from  the  God  of  nature  pronounce ,  that  in  not  prouiding  for 
their  ownc,and  namely  for  them  of  their  houmold,  but  cfpeci- 
ally  for  them  of  their  ovvne  bodics,they  denie  the  faith,yca  na- 
ture it  fclf(which  hath  taught  a  father  to  pitic  his  owne  childre, 
Pfal.xoi.)  and  are  worfc  then  infidels,  l.Ttm.  c.S.tf'-Du^ 
therefore  (to  returnc  whence  I  digrcfled,  for  his  fchoilers  fault 
gauc  the  matter  a  blow  on  the  checke ,  and  a  checke  in  the  care, 
Cur  tqitur  ik  inftitms:  why  teacheft  thou  him  not  better  maners 
then?  furciy  (itch  rathers  dcfcn:e  a  blow  from  bis  hands  of  iron, 
who  oner-willing  to  the  eldcfr,  or  too  wilfuil  to  the  yongdt, 
orvnwilling  toall;  or  mif- willing  to  any  ,  bv  thefc  their  io 
grapes  fo  fet  their  cbildrens  teeth  on  edge,  thac  they  bite  and 
dcuourc  one  another. 

Lctthcm  on tkctr death-bed  like  departing  laakob  Gen,^;. 
call  together  all  their  fonnes  into  one,  and  to  Reuben,  to  fBen- 
i*m**,to7Xm,anJtoGW,deuidcthcir  mft  portions 'for  auoi- 
dancc  of  diuiiion.Or  let  them  follow  that  wife  father  in  the  pa- 
rable,who  diuided  his  lubltance  to  hib  fonnes  to  prcuent  future 
contention.  Let  them  ot  /J  >?w,w'ho£/#<' nothing  but  mdoement, 
lcarnc,thathc  would  not  without  will  die  intcltate,but  deuided 
hu (mL fiance.  Let  Rcubcnitcs,  who  arc  all  for  the  eldeiT,lcarnc, 
that  hegaue  him  not  all,  but  deuided  his  goods,  and /?,  that  he 
gauehis  tlde/i  but  the  inheritance.  Let  Bcniamites,  who  arc 
wholly  for  the  yong  It,  Icarnc,  that  he  gauc  kirn  but  the  port  ten 
of goods  that  fel vnto  Aim.Andlaltlvjctthem  ofthc  lubcvtGad, 
nimoftgiucall  ormoll  toaliant^lcarnc  that  he  tit  Hided  all 
wms:  for  laidi  our  Sauiour,  So  be  dfMnlrdvnto  them  ha 
fHbf}a*ce9Luke\jAi.  Let  them  at  their  death  bequeath  con- 
cord 


184  Brotherly  Reconcilement. 

cord  to  their  children,the  beit  icgacie  in  their  wil,fcmblable  to 
r?lmAz*rru.  'Scylnrw  the  Scy  thian,who  at  his  death  bid  his  Tons  bring  him  a 
fheafe  of  arrowes,which  he  then  gaue  each  one  to  break  in  pce- 
ces,but  whe  no  one  could  do  itjiimfclfc pulling  them  out,cafiIy 
brake  them  one  by  one  in  their  fight:  fhewing\hem  by  this  pa- 
rable that  which  Salomon  in  his  Prouerbes,  that  a  brother  vni- 
ted  to  a  brother  is  like  an  impregnable  citie ,  and  their  counfcls 
like  the  barre  ofapallace  which  cannot  be  broken:  or  that  I 
noted  in  the  Preacher,  Two  are  better  then  one,  for  either  may 
hclpe  his  fellow ;  but  woe  vnto  him  that  is  alone,  for  he  falletii 
andhathnotafecondtohelpehimvp.  And  if  oncouercome 
him,two  mall  ftand  again!*  him.-and  a  threefold  cord,  like  that 
tXeH9p.Ub.%M  bundle  ofarrovves,is  not  eafily  broken .  Let  them  with  KCyrm 
Cy?*<L         giue  m  their  wilsthis  legacic  ofrnitie  to  their  fonnes ,  and  fay 
*'  with  him,  Ye  which  are  borne  of  the  fame  feed  of  your  father, 
»  and  nourifhed  by  the  fame  milkc  of  your  mother ,  brought  vp 
w  in  the  fame  houfc,  beloued  of  the  fame  parents,and  call  on  the 
»  fame  father  and  mother,  howfhould  notyeaboueallmenbe 
»  moft  knit  in  friendfhip  with  this  knot  of  nature  ?  breakc 
w  not  therefore  thefe  naturall  bonds  of  louc,  wherewith  the  im- 
»  mortall  God  hath  linked  you  as  brethren  .  Thus  when  in  peace 
thernfclues  go  to  their  fathers,  they  may  lcaue  peace  with  their 
fonnesrthat  as  in  their  laft  will  they  giue  them  their  goods,fo  in 
their  latt  and  moft  eftetfuall  affe»Stion,thcy  may  bequeath  them 
this  goodncffe,thc  belt  donatiue  of  their  will,  as  it  was  not  leaft 
legacic  in  Chrifts  teftamcnt,and  fay  at  their  departure  as  the 
Sauiour  when  he  left  the  world,  Peace  I  lcaue  with  yoti^my  peace 
Ifftuevntoyou:  for  clfc  how  can  they  enioy  peace  in  hcaucn, 
when  they  know  their  parts  haue  no  peace  on  earth  ?  How  can 
their  fouies  fit  in  mirth  at  the  fupper  of  the  Lambc ,  when  they 
know  thefe  parts  of  their  bodic  like  wolues  bite  and  deuoure 
another?  Which  vnitie  in  life  time  ratherfliould  they  labour  to 
cffec\l*ecing  the  holy  Ghoft  in  giuing  naturall  brethren  no  pe- 
culiar charge  in  Scripture  (that  I  know)of  louing  one  another, 
hath  fentthem  to  the  fchoole  of  nature  to  learne  them  this 
letTonin  the  members  of  their  bodie.  For  making  no  qucllion 
of  their  loue,  which  is  the  law  of  nature  ,  he  forbearethto  bid 

brethren 


Brotherly  Reconcilement.  185 

brethrc*  loue3&  only  bids  other  m!  loue**  brethrcyl,?et.i\:ot  as  I*;"™"*" 
%  Solon  the  lawgiuerotGreece,being  asked  why  he  made  no. 
in  Athcns,nor  ordained  any  puniiTimet  againfi  paricides,anfwc 
red  wifcly,becaufe  he  thought  none  could  be  io  vnnatural  as  to 
kil  his  father  fro  who  he  had  being:!b  neither  our  fole  wife  God 
ofheauen  made  any  peculiarlav^norappropnatcdm^ny  parti- 
cular punifhments  to  fratricides  in  lcripture,  becaufc  he  might 
wel  thinke  none  would  be  fo  monltrous  in  nature  as  to  hate  his 
owncflefh.andiLy  his  brother  who  \s  fere  alter ,z\mo{k  himfelf! 
And  therefore  whereas  he  gaue  charge  to  all  the  houmoid  and 
all  forts  of  the  family  tofhew  mutual!  loue  and  dutie,  Ephef.6. 
as  children  to  parents, 2nd  fat  hers  to  chtldr  en\(cni2nts  to  malters, 
and  matters  to  ehcirferuants:  he  fpeaketh  not  a  word  of  chil- 
dren among  themfelucs,  as  if  he  had  bene  aOiamed  co  bid  bre- 
thren be  reconciled  and  loue  one  another.  And  palling  ouer  it 
infilcncc,he fecmesto vfe his  Apoftlcs4preterition,i.Z/vj^4.9.  x~*rnj*t.n:. 
But  touching  brotherly  loue,ye  need  not  that  I  write  vntoyou, i9, 
for  yc  are  taught  of  God  by  nature  to  loue  one  another ,  and 
making  no  doubt  of  doing  that ,  and  that  thing  verilj 'ye  do to  all 
the  brethren,  he  oncly  intreatcth  them  to  abound  therein ,  1$Ht 
We  befeechyoh  that  ye  wcreafe  it  more  and  more. 

Bjtalasnaturail  brethren  haue  more  now  then  called  that  j.^rcreproofc, 
into  queflion  ,  whereof  the  facher  and  God  of  nature  made  no 
queftion, whole  precept  ofthis  loue  as  it  is  V2vcy['ofratrffm  qui- 
ejne gratia rar a  ej}>  their  pra<ftifc  alio  is  as  rare,  as  an  heathen  in 
nis  dayes  could  obfenie.  For  now  -Plutarch  his  experience  may  y  UMMfru. 
be  our  fchoolc-maitcr  to  bring  vs  to  many,  who  become  bro-  *""' 
thers  with  Grangers }  andflrangc  with  their  brethren  ,  finfuil ,» 
friends  with  ahants  in  gluttonicanddrunkennefl*e,andyct  vn-  )} 
friendly  to  their  brethren  in  eating  and  drinking :  tolerate  their  ,t 
finncs  with  pleafure  and  delight,  and  yet  bitter  totheirs,  count  „ 
their  flips  intolerable:  yea  v\  hercas  they  pallc  away  houlcs  and  „ 
lands  to  their  harlots,  yet  (iriue  with  their  bictnren  for  the  7, 
floorc  of  an  houfe,an  angle  of  ground,and  footc  of  a  Held :  nay  „ 
whereas  they  nourimand  loue  their  angriedogi;cs,  their  tierce  „ 
kcffftfi their fpotted beads ,  their toyifh  Apes, and  their  crucll  „ 
I  '.icybrookc  not  angcr,nor  tolerate  ficrccnclfc,norbearc  „ 

A  a  with 


i86*  Er  other  ly  Reconcilement* 

wuhblemifhes,  nor  pardon  childiflTnes,norfufterhaughtineiTe 

in  their  brethren,  which  though  grcatelt  they  tolerate  in  bruitc 

bcalts,  and  for  which  things  alone  they  dearely  loue  them .   A 

brother  indeed  offended  is  harder  to  winne  then  a  ftrong  ci» 

tic1c3»^o>  and  their  contentions  (faith  ""Salomon)  like  the  barrc 

^Pioucr.x  .19.  0facal}ie  vvhich  cannot  be  decided.  Ruthfull  examples,  as  of 

Iaakob  and  Efaujfaac  and  lfmaely8teccles  and  Polymces,  Ch<zre^ 

pho'n  and  Ch&rocrates,  as  I  noted  before,  and  dayly  is  notorious 

in  domeliicall  experience,  manifeft  this  truth  to  be  too  true. 

The  realon  and  caufe  of  which  irreparable  breaches  giuen  from 

z^rifi.LjMt  the  "Oracle  of  reafon,  Bccaufe  not  onely  not  to  be  holpcn,but 

greatly  hurt  by  them  of  whom  we  thinke  helpe  due  by  nature, 

not  fo  much  diUblucth  as  breakcth  the  knot  ofnatural  arYe<5ti6# 

b  Lib.Z.Ztbtx.9  Por  the  nearer(as  elfwherebhe  noteth)is  the  caufe  ofconiun6tio 

and  bond  ofvnitie,the  greater  muft  needs  be  the  wrong  which 

doth  diiTipare  it,  and  greater  the  di(iun£tion  of  them  therefore 

deuided .  In  leaft  matters  to  be  deceiued  by  a  fellow  and  com- 

cOrti.proRofc.  panion,ismoit  abominable,  faith  c7W/)5  bccaufe  that  which  he 

firmer.  thought  he  adioyned  for  an  help  againft  others,  helping  others 

againlt  him,doth  cuthim  to  the  quicke ,  and  brcakc  the  heart- 

ftrings  of  affc6tion .   Cafars  wound  that  his  fonne  Brutits  gaue 

him,  went  nearer  to  his  heart  then  all  the  rtabs  of  his  foes ,  and 

*}  <ru  rasta/jtt hat  thou  alio  my  fonne  Brutm?  made  him  crie 

like  DamdfPfcL 5  j.If  mine  enemie  had  done  me  this  dishonor, 

I  could  haue  borne  it,  but  it  was  cuen  thou  my  companion,  my 

guide5and  mine  owne  familiar  friend.And  to  imply  his  greater 

wrong,  he  doth  explicate  their  nearer  vnitie,  We tookc  fweetc 

eotinfell  together \>and  walked  in  the  hotife  of  God  a*  fi  tends :  and 

this  caufe  ofdiiiund^ion  ofvnitie  from  fo  neare  coniun&ion  of 

amitie,he  cannot  let  palTe  without  imprecation  to  his  trechery, 

Let  death  come  ha  fitly  vpon  them,  and  let  them  go  downe  ejuickjnto 

heByfor  wickednejfe  is  tn  their  dwellings  and  among  them .   For  as 

AUb&dtjrat.  things  which  are  ioyned  (fa\thd  Plutarch)  though  the  glue  be 

melted  may  be  rccombined  ,  when  a  bodily  fubftancc  rent  in 

fundercan  hardly  be  reioyned:fo  loue  ofmen  after  falling  out 

may  be  reintegrated,  when  brethren  ofonebodie  feueredone 

from  the  otfier  can  with  difficulty  be  reconciled. 

Neuer- 


«f»«r. 


Brotherly  Reconcilement.  i 3  7 

NeuertheletTc  brotherly  loue  (as  out  of'NazUnzenel  noted,  « T)*t««*t  * 
like  the  grarTe  or  cience  of  a  trec}though  it  be  broken  off  from 
the  ftocke,  may  be  ingrafted  againe:  but  feeing  the  codes  of 
this  hatred  are  fiery  coales,and  a  vehement  flame,  which  no 
w  atcr  can  put  out,  nor  floods  can  drowne  ,  take  heed  of  hea- 
ting this  Asbeltos,  which  being  once  incenfed,  no  water,  no 
not ofteares  can  quench.  And  feeing  thisamitic is  thechicfe 
and  head  of  all,  knit  by  io  many  fincwes  and  arteries  ofnature, 
beware  of  breaking  its  neck-  bone,  which  can  fo  hardly  be  knit 
againe.  And  let  all  utaeuhxpot  take  heed  how  they 'follow  the  J^S^1\  u 
w  ay  of  Came ,  g  who  was  of  that  wicked  one,  anci  Hue  his  bro- 
ther, leaft  that  woe  which  ouertooke  him  ouerturnc  them  :  ha- 
uingwarrc  in  his  heart,  he  gauegood  words  with  his  mouth, 
2nd/pabeh  friendly  to  hU brother, Gen.q.%.  See  his  hypocnfic,  hPefia uiGtn < 
to  oportune  place  for  his  murderous  intent,  he  perfwades  him  ** 
to  vpaikeinto  the  field-See  his  policiernot  into  Paradifc,a  place  of 
puritie  that  abounded  with  fruite,but  into  the  field.  And  w  here 
indeed  foould  his  brother  be  flaine,but  in  the  barren  field(faith 
losfmbrofe)  where  there  wanted  fruite?  Oportunitie  of  place  ilAa  dt  [**. 
fitting  his  purpofe,/^  rofcvp  and  flue  his  £rW;*r.  Behold  his  cru-  cr-AbtUsf  i 
eltie.O  audacious, abominable  and  wretched  mind,  and  what-  .„   rAitam- 
foeuercan  belaid  is  too  little,  faith  akFathcr.  How  did  not  iy.*.o«».+ 
thine  hand  tremble  at  this  dca\  ?  how  could  it  hold  thy  fw  ord 
andftrike  a  blow  atthineownc bowels  ?  Thou  art  thy  fathers 
eldelt  fonnc ,  the  beginning  of  his  wcaknefle ,  and  heire  of  his 
finncs,thepatriarkcofmurdercrs;  thou  hall  not  afecondman 
toquarrellwith  on  earth  beiide  thy  rather ,  and  thou  wilt  flay 
thy  brother  that  thou  maift  not  be  a  brorhcr.and  kill  the  fouith 
part  of  all  mankind  with  a  blow  .  But  fee  how  the  Judge  of  all 
the  world  arraigneth  this  murderer  at  the  barrc  or  his  lulhcc: 
tld  at  his  conucntion  fee  his  churhfli  an- 
1  wcr,  /  cannot  tell,  am  1  my  brothers  beeper  I  as  it  he  bad  bid  CJod 
go  fcekc  him  ifhc  would  any  thing  witli  him.  And  lee  in  what 
admiration  of  the  facl  he  cxamineth  the  offender ,  tf'r.ith.t/} 
iW.;oh  what  halt  thou  done.'  The  voice,  though  not  or  thy 
in '.-.rdcrcd  brother,  vet  c<  thybrct1 
his  politic  poltcrtic,  whom  thou  halt  ilaineiiuhc  levin- 

As  i  thur 


iS  8  Bretberh  Reconcilement. 

their  father  *Abely  not  onely  fpeaketh  but  criethwnto  me  for 
vengeance:  How  long  Lord,  holy  and  true,  doeft  thou  not  a- 
uengc  our  blood  on  him  that  dwelleth  on  the  earth? Yea  it  cri- 
eth  from  the  earth  which  followeththy  murder  for  her  fonne, 
for  her  inhabitant,  and  for  her  keeper;  and  fee  his  triple  iudge- 
ment  according  to  her  three-fold  accufation.  Iudgement  in  his 
foule,  Thou  art  curfedfrom  the  earth ;  iudgement  in  his  goods, 
The  earth  which  opened  her  mouth  toreceiue  his  blood  from 
thine  hand ,  mifirufting  no  harme  from  brothers ,  which  were 
l  AmhrXih.rAe  but  two  on  tnc  earth,  i^Nam  quomodo  poteratfuspeftare  pamci- 
C*n.&  AUU.  dittm  qtit  adhtic  not  viderat  homicidium?  for  how  could  it  fufpeft 
brotherly  murder, which  had  not  yet  feene  man-flaughter?) 
the  earth  is  curled  for  thy  fake,not  as  it  was  to  thy  father  Adam, 
m  Gcn.3.17.    togiuemnofruite  without  his  fweate  and  labour,  but  when  thou 
Jhalt  till  the  ground^  it  jhall  not yeeld  thee  henceforth  her  fir  en^th. 
And  thirdly  iudgement  in  his  bod\z,a  vagabond  and  a  runnagate 
Jhalt  thou  be  in  the  earth  .  And  after  fentence  fee  how  this  con- 
demned caitife  is  caried  from  thebarre  with  defpaire  ofmercy, 
My  finne  is  greater  then  can  be  pardoned:  with  horror  of  iudge- 
ment, My  punifhment  is  greater  then  can  be  borne:  and  with 
terror  of  confcience,Behold  thou  haft  caft  me  this  day  from  the 
earth,  and  from  thy  face  fhali  I  be  hid,  and  whofoeuerfindcth  me 

?  ^£5w*  ^*a^  ^  me '  ^l]t  °f wnom  f  *"aitn  tnat  »  Father)  was  he  afraid 
cap*?.        '    to  be  flaine,  that  had  none  with  him  on  earth  but  his  parents? 
He  might  feare  iuftly  the  incurfionsofnatural  brute  bea(ts,who 
morebeaftly  had  broken  the  courfe  of  nature:  he  might  feare 
rightly  the  teeth  of  wild  beads,  who  brutifhly  had  flefihed  them 
with  mans  blood  ,  yea  the  blood  of  his  brother.  He  could  not 
prefume  of  the  fubie&ion  of  fowles,who  had  taught  them  that 
a  man  might  be  killed .  He  might  now  alfo  .feare  the  hands  of 
his  parents,who  had  taught  them  thar  parricide  might  be  com- 
mitted ,  and  chat  they  would  learnc  to  pradtile  a  murder,  who 
had  taught  h;m  the  precepr  in  their  original  /inne.This  is  Cains 
punifliment  in  his  perfon,andyec  fee  the  taint  of  his  blood  in  al 
«% iib.\$deaii  his  poitetitie,whom  iV<«\f flood  wafhtaway(faith °^/?/«)from 
»^fii/.io.       t^c  fzcc  Df  tjie  eart|1  ^  wnen  ^  could  nor  wa(n  away  their  fcarlet 
finne  of  blood,  double  died,  both  in  Cam  the  threed,  and  in 

hrs 


Brotherly  Reconcilement \  1 89 

his  of-fpring  the  cloth  and  garment  ofvengcance  :  whom  the 
holydhoftdcignethnottonamein  reciting  the  catalogue  of 
j4d*ms  po(\triue)Ge».<)  Sox  tUe  face  of  the  Lord  is  againft  them 
that  iideuilljto  cut  orF(iaith  Dauid)  their  remembrance  from 
the  earth.  For  he  would  not  take  them  in  his  mouth  ,  nor  make 
mention  of  their  names  within  his  lippes:  as  ifthatcurfe  of  the 
Lord  had  fallen  on  his  progcnie,7JyW.  109.  Let  his  po/teritie  be 
deftroyed,  and  in  the  next  generation  let  his  name  be  clcane  rue 
out.  O  that  z\\xCaines  which  thiril  the  bloud  or  their  Abcly 
that  all  Ifmaels  which  perfecute  their  Ifiuc,  that  all  Efuu  w  h:ch 
purile  their  laacob  to  the  death,  would  beware  to  follow  the 
way  offoifte,  that  they  might  not  perifh  in  the  game-laying  of 
Core,  Are  they  Grecians,  or  Barbarians?  wife  or  vnwife?let 
thofe  reade  rPlnt*rch  a  naturall  man,  t<?/  pAtf/tAfi*,  of  bro- 
therly louc,  and  thefe  their  owne  bodie  -r*?/  <pt\*<fth?i<t{ ,  of 
limc-louc,  how  thofe  brethren  and  twins  of  the  bodie,  eyes, 
carcs,hands,andfcet,louc  one  another,  and  for  fhame  of  their 
foulcsbe reconciled tothem,  who  areflefhof  their  flefh  ,  and 
bone  of  their  bones. 

Andfurclyifvveyetlookc  further  to  the  rocke  whence  we  2.  trodicf  na- 
arehewne,  and  to  the  hole  of  the  pit  whence  we  were  digged :  ' 
it\\e  co\\C\act  tsftiam  our  father,  and  Hue  that  bare  vs,  we  (hall  man. 
find  that7rr  hwe  4/!  this  *  onefAther,  Afal.2.  \  o.  and  all  this  one  ti^j^jjo 
mother,  who  is  mater  omnium  viuentixm,  (jen^%  2°»  AH*  tuft*** 
moneniium  fas  one  qcalshcr)the  mother  or  all  men  liumg,  or  9  FcrwmGi*. 
rather  dead  wlulc  they  Hue  in  her  trefpatTes  and  finnes,and  all  *  ,0* 
SsjKn  therefore  brcthren/rjir.o.j. and  this  brotherly  kirtrcd  of 
men  made  by  him  n  he  mnde  nil  m.wkind  of  one  blo$u^At~t*  1  7. 
For  as r  Leo  truly  .aid  of  neighbour,  that  eucry  man  whether  r  &r.g»*fe 
friend  or  foe,  bond  or  free,  is  our  neighbour;  nvt  pro-  "* 

xtrnum,  vel  cmne  hommmm  genm  ntcspere  dtbemm , faith  .  Zm. 

rome  and  Saint1  //*//W:Euery  man  is  our  brother  by  nature  ,as  :u'"V    -^  . 
our  neighbor  in  the  /fc  of  naturall  things.  ["br<  ugh  which  coft-  eX94,' 
junction  of  mankind,  the  very  heathen  ■  inthetwfi-        , 

light  of  nature,that  certaine  amies  ofamitie  and  fellowship  are  J 
naturally  due  from  all  ir.cn  cuery  one  to  oilier  .   ami  therefore   -  " 
'vfed  the  name  neighbour  as  our  Sauiour  doth  here  brother,  ge-  J,  *Si »«*{{. 

A  a  3  ncuily 


1 o  o  Brotherly  Rtconciltmtnt. 

ncrallyforall  men. 
r%0Uu£'bgi      And  indeed  ^ecing  (as  y  Chryfoflome  well  uoteth  )  the  God 
i.  The  greater  of  all  hath  giuen  all  buc  one  houfe,  the  world,  to  be  domefticos 
chcthcoMord  »rf'«rrf.  the  houfoold  ofnature:that  father  of  lights  hath  light 
andvniry  co     all  but  one  candle  the  Sunne,  to  be  flws  facts ,  iuft  and  vniuft 
children  of  that  light:  feeing  he  that  fpreadeth  it  out  like  a  cur- 
tainc,  hath  coucred  all  but  with  one  canapie  and  roofe  of  hea- 
uen  to  be  one  family  of  loue.  And  feeing  the  feeder  of  euery  li-  ! 
uing  thing,  hath  fprcad  all  but  one  table,  the  earth,  at  which 
boord  we  are  all  companions  of  one  bread,  and  drinke  all  ofi 
one  cup  the  ay  re:  doubtlelTe  this  communuie  of  naturall  things 
fhould  breed  fuch  a  common  vnitie  in  nature,  as  Giould  make  >. 
men  in  this  one  houfe  to  be  of  one  mind,  and  fons  of  one  light, « 
to  vvalke  in  loue  as  children  of  the  light:  and  the  familie  wider; 
one  roofe  to  walke  in  this  houfe  of  God  as  familiar  friends ,  and 
companions  at  one  table  to  eate  their  meate  together  with  mi- 
glencfleofhear^asitvnitedthofe  Saints,  becaufe  they  had  all 
things  common,  Atl.  2.44. 

Which  communion  of  all  things  naturall,  if  it  cannot  knit* 
men  inonewiththefe  bonds  ofnature,yet  beholding  the  com-iT 
mon  vnion  of  all  things  amongft  themfelues,  the  mufickeoHr 
this  harmoniefhould  breed  concord  and  peace  in  man  the  (bra 
of  peace.  For  whether  we  lift  vp  our  eyes  to  heauen  aboue,  be- 
hold it  is  there;  the  heauens  declare  the  glorie  of  God  in  their 
pcace,and  the  firmament  flieweth  his  handi-workc:or  vrhethei 
we  calr  our  eyes  on  the  earth  below,behold  alfo  it  is  there,bott 
preaching  peace  to  his  people  and  to  his  Saints,that  they  turner 
not  againe.  Wherefore  as  *  Salomon  fent  the  fluggard  to  the  pif ' 
Ie^.i.         mire  as  his  fchooJe-maifter  to  bring  him  to  labour:*  Efau  th<| 
vngratefull  to  the  oxe  and  afle  to  learne  thankfulneiTe ; b  Ieremk 
the  negledterof  feafon  to  the  Storke  and  Turtle,  Crane  an<{ 
e  Lam.  Swallow,to  learne  oportunitie  oftime:  the  cruellc  mother  til 

the  Dragons  to  learne  to  draw  out  her  breafts:  and  our  Sauiouj 
the  worldling  to  Rauens,  to  learne  diuine  prouidence  and  conf 
d  cap.  1*.  8.$.  tcntation,c3f^.  6.  So  aske  now  the  bealis  (as  d  Ieb  fpeaketh 
and  they  (h  all  teach  thee,  and  the  foules  of  heauen ,  and  the! 
fhsii  tell  thee:  or  fpeakc  to  the  earth  and  it  (hall  fhew  thee ,  c ; 


. 


Brotherly  Reconcilement.  19 1 

to  the  fifhes  ofthe  fea,  and  they  (hall  declare  it  vnro  thee,  if 
thou  go  vp  to  the  heauens,  it  is  there  to  be  read  in  the  large  vo- 
lume ofthe  heauen:  if  thou  go  downe  to  rhe  deepc,  behold  it  is 
there,  and  the  naturall  face  of  peace  maill  thou  behold  in  the 
glafle  ofthe  fea.  Ifthougoouer  thefeatothe  fsuage  beads  of 
the  wildcrnefle,  behold  alio  it  is  there,  and  thou  fhalt  find  it  in 
thedennes  ofthe  earth.  For  whether  we  iocke  without  vs  into 
the  greater  world,  we  fhall  fee  the  cclefliall  orbes  and  fphorrcs 
ofthe  heauen,  though  their  motions  be  diuers,  and  their  rcuo- 
luttonsthwartingly  crofting  one  another,  as 'one  notcth,  yet'  <"' 
in  fo  many  ages  conltant  in  that  firft  couenant  of  peace,  they  P"** 
keepc  bus  law  ofvnitic  and  order,  which  flail not  be  brokenfPJ.il, 
148.  The  elements  themfclues  though  in  nature  oppofitc  ,  and 
in  operation  contraric,  as  hcate  and  cold,  drought  and  moi- 
fturc,  yet  concordi pace livant/sr,  as  the  f  heathen  obferueth,  Jtt/oitU  ntu>n 
yecld  theycachtoother,andmeetcallin  a  middle  temper  for  **■  *• 
con'iitution  of  humane  bodies.  Looke  on  the  earth  below, 
which  though  it  be  full  of  (hifc  and  cruell  habitations,  as  the 
Pfalmift  fpeaketh,  yet  therein  the  bealfs  ofthe  field  Hrmentatim 
pAfcunt,thcy  feed  by  heards,  and  graze  by  droues :  the  fillies  of 
the  fea  <rrenattm  natant ^hcy  iwim  in  routes  togerhcr,and  what- 
foeuer  walketh  through  the  paths  ofthe  feas:  the  foules  of  hea- 
uen, turmitimvoUnt.  they  flic  by  flockes,  andfing  together  a- 
mongfl  the  branches.  LeonumfoitAt  inter  fe  nondimicat ,  faith 
Plime,1  The  cruelrie  of  Lions  and  Beares  fight  not  one  with  a-  {£*££* 
nother.  for  quando  Leoni  fort  tor  eripuit  vitam  Leo  .*  f<cuis  inter  fe      ' 
etnuenttvrjis:  The  wild  bcafh,  and  birds  fight  not  with  their 
kind,butkindlv  hold  together.  Eucn  Serpents  bite  not  one  a- 
nothcr,  but  the  hcclc  of  man  who  treadeth  on  their  head .  The 
fifties  of  rapine,  though  greater  dcuourc  the  lefle,yet  mfi  m  di- 
uerr*i  ?eneranon ftuumt  :thc  molf  raucnous  birds  prey  not  on 
their  kind.  So  true  is  that  ot  Syrncides -.Emery  be  alt  loueih  hn/tke, 
andeueriman  P)ouldlQue  his  neighbour  tallflifl)Will  re  fort  to  their 
Mr  ^ndma*  PjiHldcomptnie  with /neb  m  him  felt  et  I'cclef  1 3, 1  6. 
Yea  whereas  all  thefc  kinds  were  made  by  couples  and  twoes, 
Gen.  i.ii.  as  if  nature  had  dilpcnfcd  with  their  diuifion:  man 
was  cLcatcdx/w/rA'/j  but  one,as  a  thing  ofvnitic  without  diuihon 

vtrfi 


ip  2  Brotherly  Reconcilement, 

verf.  i6.  which  one  though  the  Creator  made  two  by  an  aftet 
creation,  Gen.  2,22.  yet  made  he  prefently  thefc  two  one  a- 
gaine  by  coniunclion  ofmariage,twy^4,  vt  faamm  quamcon- 
h  Lib.u.de eiu.  corditervinere  debemusi  that  thcrby  we  might  know,  faithh^*- 
Du,  C4p.  ii.    ^^now  peaceably  we  ftiould  hue  together  in  one  mind.  But 
what  do  I  fpeak  of fenfible  thogh  vnreaionable  bcafts?  the  fenf- 
lelTc  creatures,as  we  fee  in  trees,  embrace  one  another  with  the 
armes  of  their  loue,  the  Vine  embraceth  theElme,  the  Peare- 
tree  the  Vine,  the  Woodbind  the  Oake:  yea  the  hard-hearted 
(tones  arTccl  that  in  loue  which  doth  iympathize  with  their  na- 
ture; as  the  Load-ftone  the  Iron:nay,^*W  magi*  mirumeft, faith 
Erafmussxhich  is  the  wonder  of  all  wonders,  euen  the  wicked 
fpiiits  and  fiendes  of  hell,  by  whom  concord  betweene  men 
was  full  broke,  and  daily  ftirre  vp  men  to  ftrifc,  yet  in  wifdome 
1  luk.S.x.        agree  all  together.*  feauen  in L  <Jfaary  Magdalene,  and  a  whole 
,  y  -  legion  inkone  man  could  agree  without  difcord,  and  hold  it  for 

aMaximeintheir  policie,  that  Satan  fliould  not  bediuided  a- 
gaintt  Satan,  left  his  kingdomefhold  perifh  by  diffention,Z«/^ 
1 1.1  S.Thus  the  greater  world  without  him  is  like  a  citie  at  vni- 
tie  in  it  felfe,to(riame  contentious  man,  if  being  the  center  of 
all  this  circumference,  he  (ball  befodiuided  in  himfelfe,  as  to 
make  this  great  round  a  cock-pit  of  iarre,  and  himfelfe  a  gazing 
ftockeofftrifcto  foules  of  the  heauen,  bcafts  in  the  field,  and 
fifties  in  the  fea. 

An difyet  we  reflect  our  eyes  to  within  our  felues,  and  be- 
£rerBworW.e  hold  man  the  Microcofme  and  leflfer  world,  we  fliall  find  him 
an  harmonie  ofdifcords,  an  vnitie  of  pluralities,  an  epitome  of 
the  whole,  and  the  center  of  all  thefediuided  lines.  For  as  Sa- 
lomon fpake  of  the  fcare  of  God,  Tints  eft  ornninm  &  totum  homi~ 
mjyEcc/ef.ii.i  ?.fo  may  I  of  man  who  was  made  to  feare  God, 
he  was  the  end  of  all  creatures,  and  the  fumme  of  them  all ,  as 
/  Hex*»:       Ambrofe l  with  fome  m  other  haue  obferued.  Which  litle  world 
Jr*f£!in4eu  as  G  od  i  n  the  E  pilogue  of  his  worke,(for  h  is  worke  was  a  word 
fiat,  C/en.  1 .  dixit  &fatlafwjts  he  fpake  but  the  word  and  they 
were  created//3/*/.  148.5.)  created  him  to  be  Lord  of  all:  foe- 
pitomized  he  all  things  of  the  greater,  in  this  letter  world,  to 
teach  him  vnitie  aboue  the  reft;  dyeLKHp&hcu&oueQeu  -m  awt* 


A,i4t$m. 


Brdtherly  Reconcilement.  19  3 

%v  I  V7»,  is  the  ■  Apoftlcfpeaketh  of  recreation  ,*\\dgathercd*lln  E?*-««io- 
thingi  into  this  o?:c  which  are  in  heaucn  and  earth:  that  as  1'aul 
fpakeofhis  recapitulation,  and  end  of  his  word:  Nunc  corum 
ejutdttla  funt  h.tc  fnmm  a  eft,  Now,  of all  things  that  hauc  bene 
{aid,  this  is  the  fumme,£fr£.  8.  i.fo  might  the  Lord  fpeake  at 
the  end  of  his  worker  Nunc  corum  qutfaclafunt^  bxefumma  cft9 
ofallthws that haue bene  now  made,  this  man  is  the  fummc 
and  bricfe  of  them  all.  In  whole  inner  man  ,  though  the  *flefh'  QxU^7> 
and  the  fpirit  arc  enemies  by  grace,  as  thoic  twins' (hone  and^  Gcn.15.jj, 
fought  together  in  the  wombc  of  T^e&ec^ib,  that  two  nations 
druggie  in  his  wombe,  and  two  manner  of  people  fecme  diui- 
ded  in  his  bowels:  yet  in  his  outward  man  the  ioule  and  the  bo- 
die,  though  two  contrarie  parts  of  heaucn  and  earth,  like  the 
Wolfe  and  the  Lambe  arc  met  together,  and  like  the  Leopard 
and  the  Kid  lye  feeding  together,  and  kiffc  each  other.  Which 
two  fillers,  though  yet  as  contrarie  each  to  other,  as  ALxry  w  ho 
fate  at  (Thrifts  feet  and  heard  his  preaching,  was  to  UMmtbd 
cumbred  about  much  feruingand  troubled  about  many  things, 
Zr;A.  to.  40.  yet  vnitc  they  their  loue  for  the  good  of  man,  as 
thofe  fillers  their  care  for  L*<+irus  their  brother,  lob.  1 1.3. 
1 9.  and  both  like  thofe  two  brethren  in  thc^Emblcme  ,  which  7  £ 
mutually  lent  the  one  his  lame  brother  feet,  the  other  his  blind 
brother  eyes:  fo  the  body  being  blind,  mutual  boc  oculot,  it  bo- 
rowetheyesofthcfoulc  forhis  dirc^ion,  and  the  foulc  being 
lamc,mtf//w////4/>^/,itbGiTowcth  feet  of  the  body  for  his 
proccflion,  and  both  walkc  with  fuchcompaiTion  and  fellow- 
feeling  ofothers  harme,  that  when  the  bodie  is  hurt ,  the  foulc 
alone  is  gricued,  and  when  the  foulc ofrendeth,  the  bodie  ofrc- 
reth  his  backc  to  the  fmiters.  Whofe  fafegard  of  the  one  as  it  is 
«r,  an  harmonic  and  conlent  of  qualities,  fois 
\(t  tic  of  the  other  confenf/u  affdh  ;nnr,t,  an  agreement  and 
content  of  the  alfc&ion^.and  the  nrrc  ofcithcr,thc  dcltruclion 
!i,anddii1ohuion  ot  the  whole.  Thus  contraries  conlpirc 
in  the  great  and  little  world  for  prcleruation  ofmankind  .  aid 
why  thcndiould  not  xw^n  the  fummc  of  all  the fe  ,  conlpirc  with 
oppofitc  lor  conferuation  of  man-kindneifc  in  the 
earth?  Thus  eucrybcaliloucthhib  like,  to  teach  cuery  am 
B  b 


r  LtbXEtkic, 
cap  l 


194  Er  other  ly  Reconcilement. 

Joue  his  neighbour:  thus  all  flc(h  refort  to  their  kind ,  to  fliame 
man,  if  he  hate  him  that  is  flefh  of  his  flefh,  and  bone  of  his 
bones.  */Atf>9?&>W  i-retiv^tr,  we  commend  them  chat  loue  men 
faith r  Anflotle,  though  it  be  but  as  they  are  men:  and  therefore 
rotog  Lun.  when f  himfelfe  in  regard  of  this  humane  nature  gaue  a  wicked 
7>bi!»f.  man  an  almes,  and  was  checked  for  his  mil-giuing ,  CMtferttu 

fltm  hamamtatem  nonimqHitAtemy  I  gaue  it  the  man  (  faith  he) 
but  not  for  his  T?ianners. 

Wherefore  let  the  fame  mind  be  in  you  :  fhall  I  fay  with  the 
Apoftle,  that  was  in  Chrift  Iefus?  the  fame?  nay,  I  am  out  of 
hopeofit:  hewaslucha  ^M^fWTOf ,  a  louer  of  men  as  they 
were  but  men,  (Tit.  3.4.)  that  he  laid  downehis  moft  precious 
life  to  the  mod  ignominious  death,  for  man  his  moft  rebellious 
traitor  But  ifnot  the  fame,  yet  let  the  like4  mind  be  in  you  that 
was  in  Chrift  Iefus,at  Icair  let  the  mind  of  Anflotle  an  heathe  & 
naturall  man  be  in  Chriftians:  for  (hame  ofmankind  let  not  the 
mind  of  Tygers,  of  Wolues,  of  Beares,  and  Lions  be  in  you,lell: 
ye  be  fhamc-kins  to  mankind.  Nay,  let  but  the  mind  of  thefe 
to  their  ovvne  kind,  the  mind  of  Lions  to  Lions,  of  Wolues  to 
Wolues,be  in  you,not  to  hate  your  mankind ,  &  good  enough. 
But  alas  when  it  fhould  be  homo  homini  Den*,  man  to  man  a 
preferuer,  now  it  is  become  homohommi  lupus,  man  to  man  a 
deuourer.Euery  man  hunteth  his  brother  with  a  net,and  carieth 
the  mind  of  thefe  bcafts  to  his  brother,  which  they  beareone- 
ly  to  them  that  in  nature  are  other.  Yea  whereas  all  minds  and 
motions  of  enmitie  arc  in  them  but  lingular  and  peculiar  to 
their  kind,  they  all  meet  in  one  man  like  riuers  in  the  fea/who  is 
;o  man  in  mind  raucnous  as  a  Wolfe,  in  head  craftie  as  a  Foxe, 
in  heart  fierce  as  a  Tyger,  in  tongue  poifonous  as  an  Afpe ,  in 
thceuil  eye  deadly  as  a  Cockatrice, in bloudie  hands  crucllas  a 
Lion:  and  therefore  the  Pfalmift  compareth  this  man  not  to 
one  beaft,  but  to  the  beaft;  that  perifh,  Tfal.  49.  ZHdeo  bUndas 
confalutationes,amicoscomplexHs,  hilar  es  compot  At  tones ,  c<etera^ 
efficmhumamtatis:!  fee  indeed  (faith  Era/mus)  eucry  one  giuc 
fiirc-fpoken  and  curtcous  falutations,  friendly  embracings  and 
congies,  mery  meetings  and  kind  drinking  one  to  another,and 
other  fuch  parts  of  humanitic:  at  6  rem  wdtgnam  (it  is  the  com- 
plaint 


Brotherly  Reconcilement.  i  p/ 

plaint  of  Peace  her  ictt'c)fic}a,fucata>  omnia,*\\  is  fained  friend-  t  tr*  :*** 
(hip  and  hypoenfic.  One  cannot  fee  the  lead  fhadovv  of  true  a-  ***'• 
mitje  amongmen,  all  is  nought  but  diftimulation  and  deceipt: 
they  couer  heart-burning  and  malice,  enuie  and  hatred  vnder 
thefe  duties  of  humanitie  andcloakesofcurtcfie:  they  come  in 
(heepes  clothing  with  the  name  of  brother,  of  friend,  couiin, 
and  kinfman,  Et  aftutam  vaptdoferuantfubpetlore  vnlpem  ,  and 
within  they  arc  rauening  vvolucs. Where  is  now  a  faithful  yoke- 
fellow that  is  alter  idem,  in  whole  care  a  man  may  lay  his  heart, 
and  his  life  in  his  hand?  Where  is  a  lonatban  with  a  c£)autd,z  A\i- 
van^cne  with  a  rBafiit  an  Aufline  with  an  Ahpnu  ?  which  like  a 
paire  of  Turtle  doues  mourne  and  reioyce  together?  Where  arc 
two  which  like  thofe  (v?vyoi,be2TC  one  the  others  burthen,and 
fupport  each  other  through  loue?  The  heathen  found  in  their 
dayes  but  eight  yoke  or  fuch  faithfull  yoke-fellowes,/5;/^;  and 
Oreftcs  ^NijHiindPurjaiiu ,  PdtroclfU  and  ssfcbt/lcs ,  The/em 
and  Pert'.hoHtyfaftorznd  Pollux,  Ttdans  and  Polyp.ices,  Scipio 
an^.  Laltut,  Damon  and  Pythias  i  but  if  now  the  Lord  /hould 
lcoke  downe  from  hcauen  vpon  the  children  of  men,  to  lie  if 
there  were  any  that  would  vnderitand  and  lcekc  God  in  the 
loue  of  his  neighbour,  that  of  Dautd  might  now  be  returned, 
Pfal^ } .  Ne  vmu  cjutdem,  there  is  fcant  a  man  to  be  found  on 
the  earth.  Ifnow,  as  once  Diogenes,  fought  an  rnnefiman  in 
thcilrectwithacandleatnooncday.-orifasthe11  Lord  bad  his*  IcrCB;  h+ 
Prophet,  one  fhould  now  runne  to  and  fro  by  the  ftreets  of '  Ierufa- 
lem,  to  know  and  enquire  in  the  open  places  thcrcof,if  he  could 
find  one  man  that  is  faithfull  to  a  man,  he  might  (I  feare)  in 
many  places  returne his  errant  \\\i\\  Salomon,  Eccief.  ~.;c.  Be- 
hold I  fought  one  by  one  to  find  the  count ,  and  yet  my  fault 
fceketh,  but  I  find  it  not:  I  hauc  found  one  man  or  a  thcufand. 
But  here  fleflily  wifedome  w  ill  couer  her  malice  to  the  man, 
i  thecloakeofmaJicioufneflctohis  maners,  and  plcad,t!ut 
Daut  i,  She  mttfi  bate  them  that  wutoyie  tnill  tht*  y  ,  \\  his 
law  (he  will  loue.  It  was  indeed  the  Phaniccs  corrupt  glotTc  on 

,  Thoti/Jj  .It  tout  thy  neighbour  And  hat  t  thine  enemietA/at.  x  Smrnict. 
.  which  yet  mcucry  man  (faith  '  ly  though  JeItmt- 

not  in  thcirmcaning  be  fulfilled, feeing  m  him  is  both  an  cue 

B J  2  and 


ip  6  Brotherly  Reconcilement. 

yi  and  a  neighbour:  for  in  that  he  is  a  man  he  is  thy  neigbour,in 

„  that  he  is  euill,  not  oncly  he  is  thine  encmie  but  his  owne:  loue 

„  therefore  in  himbodie  and  foule ,  that  is  thy  neigbour  which 

„  God  made,and  loath  his  malice  and  impictie,whichby  his  con- 

rr    L  •  r  t  font  the  diuell  made.  We  mult  be  ^  anqry  aeainft  his  vice,  but 

426.  Jtnne  not  by  anger  agatnit  his  perion,  hph.q,  26. pax  cum  homi- 

tdr^zz.        fibwy  beiti*™  ctitrivuijs,  We  muft  (faith  Saint*  Aufnne  and  Se- 

•x^Str.66  it     ^frf)haue  peace  with  the  man,andwarre  with  his  maners.  And 

-p Zl  til*.       therefore  bids  Chrift  loue,  not  his,  but  our  enemies ,  and  them 

that hate  and  hurt  vs,  not  himfelfc,U^?/.5#44.  Fovfic  font  di/i- 

b  Augufl.  de    gend.i  homines^  vt  eorum  non  diligantur error es,iah\\ b  a  Father,we 
txr  .urn****.     mu^  £q  |Que  t^e  men^  ^at  we  j^e  nQt  t^cjr  errorg  .  ^-a  aim£ 

33  eftamare  quodfatlifunt,  ahud  odijfe  quodfactunt,  od.im:i4  mali- 
*'  tiam,di/igimw  creaturam%,tox\t  is  one  thmgto  loue  that  which 
,s  they  are  made,  another  to  hate  that  thcmfelues  hauc  made  :  we 
93  hate  the  curttneffe  and  loue  the  creature:  Vt  nee  propter  vitium 
33  creaturadamnetnr^nec propter  naturam  vitium  dihgatur:  That 
c  TeruLapeio.  nether  f°r  tne  vice  the  creature  be  condemned,  nor  the  vice  for 
*4uerf.gent.     the  creature  be  beloued.  As c  chofe  Chriftians  told  the  heathen 
perfecutors  in  the  primitiue  Church,  Ye  are  our  beloued  bre- 
thren by  the  law  of  nature  our  mother,though  ye  be  fcarce  men 
becaufe  ye  are  euill  brethren.This  is  that  perfecl  hatred  o?1)a- 
tiidj  whereby  he  loued  his  enemies,  2.  Sam.  19.  6.  and  hated 
Gods  aduer  fades,  7y*7/.  i$o.2i.Donot  I  hate  them  O  Lord, 
that  hate  thee? yea  I  hate  them  right  fore  as  thcugh,they  reere  mine 
enemies.  He  hated  them/<?r^  burner,  becaufe  #vith  perfcEl  ha* 
tredy  or  as  the  Hebrew  foimdcth  nwvmSjn  with  perfection  of 
hatred.  And  what  is  the  perfection  of  this  hatred,  (faith  *zs4u- 
dinT/ai.  i38-y?*Woiuhefe  words)  but  I  hated  in  them  their  iniquities,and 
loued  thy  workmanfhip.  This  is  to  hate  then  with  perfe6t  ha- 
tred, that  neither  for  their  vices  we  hate  the  men  ,  nor  for  the 
men  loue  their  vices,  as  he  loued  them  as  men,  and  hated  them 
as  euill  men.  How  loued  (Jlfc/ettUe  Israelites  for  whom  he 
prayed,  andyet hated  the  fame  idolaters  whom  then  he  de- 
stroyed, but  by  rhis  perfect  hatred?  Quo  fie  oderat  iniquitatem 
fjuampuniebat^  vtailigeret  humamtatem  pro  qua  orabat :  where- 
by he  fo  hated  their  miquicie  which  he  puniflied,  that  he  loued 

the 


Brotherly  Reconcilement.  ipj 

the  humanitie  for  which  he  prayed?  Thus  mill  we  follow  peace 
with  ail  men,  although  not  with  ail  manners,  but  ko/tnejje  alfo, 
Heb.i  2.14.  without  which  peace  ot~Cjod,cPbtf.  4.  no  man /hall 
fee  the  God  of  peaccj^w.?  6.  and  therefore  putteth  the  Apo- 
ftle  a  condition  of  potfibihcie,  //  %t  bepoffil/e,  as  much  as  in  you 
lieth,haue  peace  with  all  men3/tW.i  2.18. 

For  though  as  antipathie  in  nature  caufeth  fuch  diicord  be- 
tw  eenc  fheepc-ftrings  and  the  firings  of  a  wolfe,  that  they  can 
neuer  conlort  in  harmonie,  but  iarrc  alwayes  in  the  muficke,  as  (  uhdxmtrsh 
%%AlbertHifC*r(Unixi&  Opp^K;^3\\'nh  Lutinifis  obfcrue,yet  ac-  mnA 
cord  in  place  when  they  diicord  in  tunc,  thru  the  Wolfe  (as  ■  he  ffi2m?£l2 
fpeakes)(ecms  to  dire!' peaceably  vrith  the  L.:/»b:(o  although  the  tsj—m  I 
rtqhtcow  can  agree  with  the  vngodl'y  man  no  more  then  the  Lambe  *       * 
»uhtheWolfey£ccle.\  2. 1 8.yet  muft  they  dwell  peaceably  with 
them  in  ciuill  conucihuonasJbeepeamcnoTpo/ttej:Af.;th.\o.i6. 
and  in  this  time  of  peace  muit  the  Wulfcandtbc  L.-mbefeede  to~ 
tether,  as  the  Prophet  foretold  of  their  coniun&ion,£/.<j  65-. 2  5 . 
and  riahteofffneffe  muft  hane  concord  with  all  men  neuer  fo  vn- 
righteous,  though  not  with  any vr.rtfbteeufiiefft  of men.i.Cor.6. 
For  euery  man ;  faith  h Lea)  Hiall  fo  remember himfelfe in  ano-  ******* 
ther,  ab  to  loue  in  his  enemie  his  owne  nature ,  w  hole  naturall  -*fi-  *** 
corruption  and  flcfhly  conuerfuion  hedeteftcth  :  and  the  ra- 
ther, as  he  no:eth ,  bc.ca.fe  we  fee  often  many  of  godltllc  bc- 
com:  godly , of  d-runkards  become  iober.mcrciful  men  ofcruel, 
bouiuifuil  ofcouetous,iibcrallofextonioncis,chait  of  incon- 
tinent ,  and  peaceable  of  tumultuous,  Vt  btllttm  vttus  fotint 
€jH*mheimin\l;ii  ind$centctt\k\i\.  rather  warring  with  their  man- 
nas then  larring  with  the  mcn,by  loue  of  their  pcrfon  they  may 
conq  icr  their  vices,  am\  (uffrrw^eut/l men,  though  not  men  ill 
cuili  p*tt'*ij,  they  may  inttrticTt  them  with  meckneflfc  that  arc 
contrary  mindcd;prouingifatanv  time, itnot  in  thedavwnngof 
their  childlioo  J,  nor  at  the  third  h^nre  of  their  youth,  nor  at  the  i -'«*■*  ftff 
fixt  of  their  manhood.or  in  tl>c  ninth  of  their  old  age,  yet  at  the  ^,vrfl|. 

eleventh  and /aft  hoiuc  of  ihcirlife  CJoii  will  call  them  to  his  ■ 

i._  j.  J  ..  1     .  *    #  ^m^Umkmf. 


icfc'agcs  he  did  men  into  his  vineyard,  Af.ith. :o.  ftTm 
D  ,  thoi  gh  not  to  any  euill  *" 
irth.or  kinfmen  by  blood  * 
Bb3  of 


and  till  then  be  reconciled  Co  til  mco,  thoigh  not  to  any  euill  JJ*J 
manners,  ol  naturall  brethren  mLirtb.or  kinfmen  by  blood  '<lZu*m\  m 


i£  3  Brotherly  Reconcilement. 

of  mankind. 
i.To  chyciuiii       But,  be  ic  the  law  and  doctrine  of  nature  preuaile  nothing 
with  men  (  which  euen  in  bruite  bcattcs  and  things  without 
ienfe  much  auaileth )  yet  fhould  the  law  of  policie  and  bond  of 
ciuill  focietie,like  fellow- citizens  in  friendfhip  and  amide :  for 
feeing  we  haue  not  only  that  pwutJip  <?imclv  as  mcn,but  toa/t/xw 
v*Ar\ji:it.Utb.  oiMcur  alfo,(as  our k  matter  of  moralitienoreth)  whereby  we 
cap.ii.  areinfranchifed  in  a  Ierufalem(I  meane  now  not'aboue^which 

wtGii.fz?'    is  the  "mother  of  vs  all,  and  nwhereour  -to 'mvp*.  (fcould  be) 
h  ijbiiip.i,i9     below,which  is  a  citic  at  vnitie  in  it  felf:  furcly  peace  mould  be 
within  her  walles,  when  focietie  within  her  palaces,  and  not 
diuifion  into  parts  be  heard ,  where^the  vifion  of  peace  in  the 
whole  mould  be  feene.  From  which  vnciuill  diflociation,how 
•  i  Corinth.iv  can  I  better  diflvvade  ciuill  focieties,thcn  as  the°A pottle  bid  the 
^chap^i!*  p^i6tious  Corinths  looke  on  the  vnitie  of  naturall  bodies :  fo 
feeing  omnisfscietaA  &  collegium  corpus  eft  political?,  euety  loci- 
c|  c*tmn.iH  i.    et  je  anc|  collec|ge  is  a  bodie  politicke  or  corporation,  as  *  one 
fpeaketh  on  thefe  words,to  defire  them  to  behold  their  politikc 
head  and  ciuill  face  in  this  naturall  glafle  of  the  bodie ;  for 
r urt&Gualt,  whereas  Wtf/* fere hinc dtjfentiofolet #<?/?/,  almoft  all  iarre  and 
»»  i.^or.ii.n.  jiffention  fprings  from  hence ,  when  either  inferiors  enuiefupe- 
i  inferiors muft  noritie ,  or  ftiperiors  concemne  thofe  below  them,  both  are  (o 
nocenuy  their  ]e(foned  in  thebooke  of  the  bodie  ,  that  if  they  reade  but  the 
numbers,  thofe  marginal!  notes  will  inttrudt  them.  For  as  the 
foot  makes  not  a  fciimc  becaufe  it  is  not  the  hand,  nor  the  eare 
becaufe  it  is  not  an  eye,  I.firint.i2.i$.i6.  fo  neither  mutt  the 
lowett member  of  policie  come  againft  the  highctt  with  the 
fooie  of  pride,  becaufe  it  is  no  higher;  but  (as  the  Apottle  fpea- 
keth of  refurreclion  of  the  naturall  bodie  from  the  graue ,  fo 
may  I  of  the  politicke  from  the  duftj  Entry  man  m  his  owiie 
crderyi.Cor.i^i^.  that  as  in  the  Church  and  bodie  mytticall 
there  is  one  glory  of  the  Sun,another  glory  of  the  Moone,&  an 
other  glory  ofthettarsrfoineuery  corporatio  which  isagolde 
image  of  that  celettiali  monarchic  ,the feete  of clay  be  not  fwtfe 
to  foed  blood,  becaufe  they  are  not  the  legs  of  iron;  nor  they  re- 
fufe  to  fupport  through  loue,  becaufe  they  arc  not  the  thighes  of 
6rajfe:  nor  thole  ftrong  men  bow  thcmfelucs,  becaufe  they  are 

not 


Brotherly  Reconcilement.  i£p 

not  the  annesoffduer:  nor  they  fmire  with  the  fift  ofwickedncs, 
becaufe  they  arc  not  the  he-idof  goldm  gouerncment  ,  or  the 
care  of  iuftue  in  magiftracie,  or  the  eye  ofwifedome  in  counfcl; 
Teeing  that  bodic  cannot  (rand,  whofc  fcetewill  beash:ghas 
the  eye ,  and  men  as  low  i  n  gifts  and  gouernement  as  Zachaiu 
inftature,  will  climbevp  into  the  wild  fig-tree  of  their  owne 
conceit  to  ouertop  himaboue  them  id  place,  as  S.:xl  was  in 
hrightjCollo^tenrtt  /upereminrt  omner,  and  is  higher  then  they 
by  the  head.  Wherefore  feeing  thcrBrambleJby  affecting  fupe-  flodges*  »;. 
rioririe  ouer  the  Cedars  of  Lebanon,  fetteth  on  fire  the  trees  of 
the  forreft,which  like  chat  wood  in  the £  Poet,  being  fhaken  by  IJ^fJ,.  :* 
the  win 3tSpon!e edidtt  tgnem qui ip/am  eonjumpfijof'n  klfe  gaue 
fire  which  confumed  it  all:  let  no  tree, whether  it  be  thcOliue 
for  her  fatnefle,  or  the  Fig-tree  forherfwectnefle  ,  or  the  Vine 
for  her  checrfulnefle,  or  the  Bramble  becaufe  of  her  lownefte, 
aduancc  thcmfelues  aboue  their  height;  but  cuery  member, 
though  a  foote  of  the  bodie,  abide  in  the  fame  vocation  wherein 
he  rvaj  placed,  till  the  heauenly  promoter  exalt  him  on  high,  as 
faid  the  fcaft- maker  to  the  loweft  gueft,  Friend  fit  vp  ttgkr\  or 
as  the  Angcllto  ourSautour^r/wf  til  I  brtngtheeword,A4at. 

M3- 

And  as  the  foote  kicketh  not  the hand,nor  the  eare  enuie  the  ».Sopcrio«n 
evcrfo  neither  looketh  the  eye  difdainfully  at  the  hand,  nor  mua"°[co"- 
iaithtne  head  contemptuoully  totnereete,//?.**^;;*?  needofyout  fcrion 
i/or.ii.zi.  Which  brotherly  regard,  as  the  higher  hauc  ic  to 
the  members  below,  fo  mould  it  leflon  them,who  like  low  /..- 
chew  are  got  vp  to  the  top  ofthe  trce,that  they  boali  not  them 
fclucs  againft  the  branches,  as  faid  our  Siuxot  ,S  ee  that  ye  dc{pife 
tut  thefe  little  ones , '  Mat.  r  8. 1  l . 

When  •x/7rv.i«7^r  the  Macedonian  had  once  got  the  fur- 
name  ofGrtdtjt  1  V(toried,that  through  pride  of  that  title,con-  r«4bt4MJB 
temning  his  old  friends ,  he  would  ncuer  after  write  in  his  let-   k'xe*t1*' 
ters  commendations  to  any  but '  I'hocion  and  zsfntipatcr.  And  w C 
hauc  fuch  an  Alexander ,who  as  he  hath  the  name  of  a  man  vrith- 
i*t(peechfi'oa\Co  his  proud  nature  ,  that  when  he  is  become  7i< 
H*y*(?  certaine  great  one, like  %  Simon  the  witch  and  lorcercr  ofx  44b  1 
it  ia,hc  dcfpilcth  all  below  him,and  faith  kornefully  to  the 

feet, 


2#o  Brotherly  Reconcilement. 

feetc,  I  haue  no  need  of  you .  For  as  he  noted  it  in  fome  ofbafe 
birth,  ssffyeriM  nihil  eft  humili  cumfurgit  in  altumi  fet  a  beggar 
on  horfebacke  and  commonly  he  begins  to  gallop:  fowhen 
f  i.Sam.i  t.  theie  ai e  exalted  in  to  the  rfiate  ofglorte  ( as  Anna  cals  it)  they 
ride  ouer  our  heads ,  When  they  are  exalted^  the  children  of  men 
are  put  to  rebuhcyPfal.  1 2.8.  When  thou  wait  litlc  in  thine  owne 

ftriors.  °  to  king  Saul:  for  who  feparatcth  thee  ?  or  what  haft  thou  that 
thou  haft  not  recciued?If  thou  haft  receiued  it ,  why  doeft  thou 
boaftas  though  thouhadft  not  receiued  it?  faith  Saint  Paul,  i. 
CV.4.7.  The  greater  thou  art>  the  more  humble  fhouldft  thou  be  in 
all things  towards  others,£a/<?/3. 19.  Wherefore  if  thy  promo- 
tion come  neither  from  theEaft,  nor  from  the  Weft,  noryec 
from  the  South,  but  from  fome  other  part,  yet  feeing  God  let- 
tcth  vp  one  and  pulleth  downe  another ,  boaft  not  thy  fcife  a- 
«Lukc  n.i6.    gaintt  others,be  not  high  minded,but  feare.and  *let  thegrcateft 

among  you  be  as  the  leaft^andthe  chiefeft  as  he  that  ferueth. 
A^cTrin °".V       ^or  &cm& b  infirmiffima  corpora ,thefe  moll  feeble  and  mea- 
neft  members  are  as  neceiTaiy  for  the  preferuation  ofmorc  glo- 
rious parts,  as  Goateshaire  and  Rams  skins  were  needfullfor 
coucringthc  fine  linnen,filke,  purple,  skarlet  and  gold  of  the 
tabernacle,£W.  26.  furely  the  poore  man  which  deliuered  the 
befieged  citie  by  his  wifedome,  when  the  mightie  were  not  fo 
vvife,(tiould  haue  bene remembred 'what  he  did,  Ecclef.g.i  5 .  For 
as  God  (heweth  his  wifedome,  in  that  not  many  wife  men,  not 
many  mightie,notmany  noble  are  called,  1  .Cor. i.fo  as  a  Lord 
declareth  he  more  his  migh^when  by  the  mouth  ofthefe  babes 
Corin        and  (ticklings  he  perfitethhis  praife;  when  in  thefe  hands  of 
t  ExoTt.'11'9'  dweakneiTe  he  declareth  his  power,  and  with  the  cbafeft  things,! 
asfrogs,liceandflies,heennoblcth  his  great  name.  Wherefore 
{^3j!b,12'a3'  feeing  he  that  made  thefAifefee  more  then  Ba/aamthe  Seer,i 
Zt.pki.i6.     and3  forbid  the  foolifhneflc  of  a  Prophet,  hath  h  chofen  thefeo* 
b  i.Cor.1.27.     ^  things  oft  he  world  to  confound  the  wife  :  he  that  with  Ijauids 
i  i,Sa.i7.j?.4o«  i  fling,  rather  then  Sauls  fword,  would  conquer  Goliah ,  hath 
chofen  the  weake  things  of  the  world  to  confound  the  mightie :  he 
that  with  Frogs,Gramoppers&  Lice,rather  then  with  Be  arcs, 
beaftsand  Lions,  would  fight  againft/^wvw,  hath  chofen  vile 

things' 


Br  ether Ij  Reconcilement.  2oi 

things  of  the  world  to  confound  the  noble':  feeing  he  (I  i\j) 
who  with k  Rammes homes  ouerthrcw  thcwalies  of  Iericho,  kioUto. 
bath  chofen  things  despifed ,  and  things  which  are  net,  to  bring  to 
nought  things  that  are:  fee  that  ye  defpife  not  one  of  thefc  little  j.DiffWrfoc 
oncs,which  arc  fo  mightic  through  God,and  fo  much  regarded 
of  the  Lord  ofhoaites. 

That  as  vpon  thofe  members  of  the  bodic  which  we  thinke 
rnoft  vnhonct,  we  put  more  comclineiTe  on  :fohe  hathgi- 
uenmore  honour  to  that  part  which  lacked,  i.Cor.i  2.14.  It  was 
he  that  went  after  that  loft  (heepe  till  he  found  it,  when  he  left 
9?Jn  the  wildcrneffe behind  him,£/^ij.4#He  welcomed  the 
prodigall  ibnnc  with  better  cheare  at  his  rcturne,  then  eucr  he 
did  his  eldeft  which  went  not  away,  verfe  20.  He  gaue  him  as 
much  that  laboured  but  an  hourc,as  them  that  bore  the  burden 
and  heateoftheday,  Afath.io.  J  wt/lgiue  to  this  laji  zndteaft  at 
miichai  to  thee.  He  rewarded  him  that  gained  but  two  talents 
with  lii s  maifrers  ioy.as  well  as  him  that  got  Ruc,Olfath.i<$.  as 
xChryfofiome  obferueth  on  thefc  words. Wherefore  feeing  a  litlc  j  Hmil  lJm 
one  fooncr  entrcth  his  ftraite  gate, then  a  Camell  through  that  i.£*r.t». 
eye  of  a  needle ,  and  when  they  are  cntrcd  that  narrow  doore, 
the firft  may  be laft,and  the  leait  become  rhe grcateft:* Cur  con-mKonv1'* l0' 
temms fratre  ttmm'. 'why  doeft  thoudefpife  thy  brother  becaufc 
he  is  here  chine  inferior?  And  let  them,  who  (%s*  Agar  becaufc  a  Gen  \*. 
fhc  had  cocciucd  before  JVfr4,dcfpikd  her  miliris)  hauing  con- 
cciucd  their  owne  worth,and  with  child  with  feltc-conceit,arc 
fwolnc  and  puft  vp  in  the  heart  that  they  arc  fomewhat ,  when 
indeed  thej  are  not hing^Gal.d.  3.  Let  none  that  excell,  be  dcii- 
rousofvainc.gloric,prouoking  one  anotbcr,cnuying  one  ano- 
ther,6W.5.?  6.  but  inmceknciTc  of  fpiriteftccmc  other  better 
thcnhimfclfe,'PW.2.}.  Andfuh  all  incquahtic  is  with  danger  * 
of  difcord  among  ciuill  focieries;  when  all  cannot  be  equall,hc  *> 
that  exc  ellcth  his  fellow  (faith  an  nhcathcn)mouId,if  not  com-  £?***"• 
municatc  with  His  brother  his  things  that  arc  excellent,  yet  n 
friendly  adopt  him  into  part  of  his  glorie.  As  Pollux  imparted  M 
rm  invnonalitictoCV//?<»*,and  became  partly  mortall  with  his 
brother  for  molding  diflcntion.That  as  in  gathering  Manna, 
be  that  gathered  nuuh  IiikI  no  more,  and  he  that  gathered  little 

Cc  had 


2o2  Brotherly  Reconcilement. 

had  noleffc  then  his  fcllow,£W.i  6, 1 8:  fo  vpon  like  conditio* 

f  i.Coriiit.8.14  (is  in  another  fenfc  the  HApoltle  fpeakes)your  abundance  may 

fupply  their  lacke,  and  their  want  be  for  your  abundance,  that 

there  may  be  equalitie.Which  modeft  demiflion,as  it  taketh  a- 

way  inequalitie  the  corrupter  of  concord;  fo  it  is  put  by  S.Pattl 

as  the  preferueror"  ciuill  amine,  when  wcare  nothieh  minded, 

either  with  (ftfar  to  brookc  no  peace,or  with  Pompey  no  mate, 

but  make  our  [dues  ecjitalrvith  them  of  the  lower fort ,Rom .  1 1. 1 5. 

When  Plutarch  was  fent  EmbalTador  with  his  colleague  to  the 

q  Keip.i<tre*d.    Proconfull,  (as  of  himfelfeqhe  reports,)  and  by  occafion  of  his 

frKctf.  fcllowes  Itay  in  the  way, was  forced  to  difpatch  all  the  bufineflc 

"  alone  to  his  great  commendation:  when  at  his  returne  he  was 

"giuing  an  account  of  the  arrant,  his  father  ftanding  by  tooke 

"  him  a(ide,and  warned  him  he  fliould  not  i\y  profetlwfnm,  but 

"  profecltjumwyznd  diximpu,Y\ot  dixi :  not  I,but  we  were  Embaf- 

>'  fadors,and  we  faid  thus  to  the  gouernor,  and  after  this  manner 

"  in  his  relation  communicate  all  parts  of  the  bufinefle  with  his 

fellow/or  auoidingof  enuie  and  difcontentment. 

And  indeed  when  the  eye  or  the  head  in  difpatch  ofciuill 

affaires  admit  the  hand  or  thefeete  into  part  of  their  glorie, 

f  a.CoriBth.5.   as  l  Paul  did  the  Apoftles  in  that  fpirituall  ambaflage ,  with 

Nos  legatione fttngim/tr  >  and  the  Apoftles  their  brethren  in  the 

A£ts,  without  whole  confent  they  decreed  not :  this  making  of 

our  felues  equal  with  them  of  the  lower  fort,maketh  a  confort 

of  minds  which  are  vnequal.But  if  in  fingularitie  offpirit  we  be 

fo  high  minded,  as  to  arrogate  what  he  aflumedinthe  6;#of 

BfaiJ  alone  haue  done  it,  and  of  all  the  people  there  wai  not  one 

/T>an-f27.      with  me :  this  arrogancy  of Nebuchadnezzar  s rpoiTerTiues,brea- 

•  PhiU  4.        ^ct^  tj^e  jjon(j  cf  amitiCj  which '  not  in  felfe-loue  ftiould  looke 

on  its  owne  things,  but  in  brotherly  louc  on  the  things  alfo  of 

other  men. 

h  ThChmfUft  ty*s  *^e  mem^ers  have  the  fame  care  one  for  another,  I .  Cor.  1 2. 

circoncforan  25.  For  to  detract  from  another  ( faith  an v  heathen  J;  and  to 

°ce  jW  ds  ma^c  n*s  ovvnc  profit  of  anothers  difprofit,  this  is  more  againft 

t*f.$.  '  nature  in  ciurll  afl'ociates,thcn  pouertie  againft  riches,  then  fo- 

M  row  againft  their  mind,  yea  then  death  it  felfe  againft  their  bo- 

n  die.  And  if  thus  we  (hall  defirc  to  build  with  other  mens  ruines, 

this 


. 


Brotherly  Reconcilement.  203 

thi*  is  as  if  each  member  friould  chink  it  bert  for  its  ovvnc  health  A 
to  turne  and  conuert  to  it  felfe  the  nutriment  of  another,  which  u 
weakneththebodicand  dctfroyeth  the  whole:  and  cucry  one  n 
thus  to  fcekchis  ovvnc  good,  and  not  the  good  of  many,  that 
they  may  be  fafc ,  diiTolueth  the  ioyntcs  of  ciuill  focictie. 
We  readc  in  the  fable,  that  the  other  members mutininga- 
gainft  the  belly,  complained,  by  their  induftrious  care  and  fcr- 
uice  omnia  ventro  cjH*ri>  that  all  was  for  good  of  the  belly ,  as  if 
the  belly  had  bene  their  God ;  whereas  it  quiet  alone  and  idle 
in  the  midft  did  nothing  at  all ,  cQuam  datis  vo/uptattbuifrMs, 
b\itemoy(zs  fpeakes'/V/^ofbelli-gods,)  the  pleafuresef  fin  for  xi.Pcli.ij. 
*feafon\  and  counting  it  plcafure  toliucdclicioufly  for  a  fcalon, 
like  that  crammed  chuffe  Luke  n.faid  to  it  felf,  Thou  haft  much 
goods  laid  vp  for  many  ycares,  cate,drink,and  take  thy  paft  ime; 
01  \vith  that  fonne  ofTteUa/yZll  for  the  belly ,  being  clothed  in7  Luke  14.19 
fine  linncn,  fared  well  and  delicately  euery  day :  whereas  the  o- 
tliermembers,like  the  rich  mans  feruant  hauing  filled  his  bame 
full, was  faine  with  poore  Lazatua  lying  at  his  gate,  to  be  refre- 
shed with  the  crummes  and  nutriment  that  fell  from  his  tabic : 
wherupon  all  confpiring,that  neither  the  eyes  fhould  prouide, 
nor  the  feetc  fetch,nor  the  hands  reach,nor  the  mouth  receiue, 
nor  the  teeth  chaw  meate  for  the  belly ,  in  pining  it  with  hun- 
ger, they  brought  alio  thcmfelues  into  extrcame  confumption. 
With  which  naturall  parable  I  wifh  all  Philautians  may  be 
drawnefrom  feeking  their ownc  things  alone  ,  as  lU\Uneniwx Unites  u. 
tAvnpp*  the  Romaine  Orator  with  this  apologue  wonne  the  vd™  H*i,c*. 
factious  Commonaltie  from  mutinie  againlt  the  Senate .  For 
feeing  our  imminent  felfc-loue  to  our  fclues ,  muft  be  the  mea- 
furcofourtranficnt  loue  toothers  (as  notonely  *  grace  com-  tlla**.}* 
mauiulsChri(tians,buteuen^nature  teachcth  allmen)itismoft^" 
rcpuifite  in  ciuill  amitic  (  faith  an'  heathen)  £/#  mhtio  fefe  plus  tfrtM+jtkp 
quArn  alterumdi/taat,  that  no  man  loue  himfelrc  better  then  an 
other,but  that d  as  cucry  one  by  nature  lslouing  tohimfclfe,  he  AJimhh^k 
naturally  trandate  the  lame  affection  to  Others  .without  which 
true  amiable  focictie  is  not  prefcrued .  But  alas,  whereas  f /a*- 
4,brothcrIy  loue  meteth  back  tgttnc  to  others  in  the  lame 
meafurc  that  (lie  mcafurcd  to  her  felfe ,  and  loucth  \hcmficut 

Cc  1  y?i/)/4w, 


204  Brotherly  Reconcilement. 

feipfam  as  her  fclfe:  now  $i\dtnt<t,  fclf-loue,  lcaues  outfieut,  the 

meafurc,  and  loueth  her  fclfc  without  mcafurc;  that  wc  may 

t  Phil,  a.  %u    now  turne  round  about,  and  cry  to  all  with  Saint  *  Taul:  All 

y^%  furrow,  and  not  the  good  ofothers:  or  at  the  leaft  with 

fTtr.uu&.*st.  him  in  the  Comedie f  complaine :  Omnesfibi  melius  malle  quam 

*.j'ctn.  5.         alteri,  that  all  men  wifh  better  to  themfclues  then  to  ocher.  And 

ifthe  limmes  of  corporations  haue  Tome  iarre ,  yet  not  like  the 

corporali  members,  the  fame  care  one  for  another. 

Which  euenneiTe  and  tquilibrium,  as  it  is  the  temper  of  con- 
trarie  elements  in  the  world, ofoppofite  humors  in  the  bodic, 
of  diuerfe  arTe6tions  in  the  foule  of  man:  fo  fhould  it  be  the  har- 
f  Lib. a.  dt  cm.  monie  of  contrarie  factions  in  ciuill  focietie;  for  feeing  ( *&Au- 
b  LAa.  d\  uf.  ft**e  out  of h  Tally  well  obferucs)  concord  in  focietie  is  the  fame 
that  confort  in  mufike  :  as  in  that  whether  inftrumcntall  or 
vocall,  a  content  of  diuerfe  and  difrin^t  founds  is  made  like  ar 
concord  of  difcords:  fo  of  the  higheft,  middle,  and  bafc  orders 
confent  fhould  arifc  from  minding  one  thing,  though  they  dif- 
fer in  degree,  as  the  members  diftin&in  function, hauc the 
fame  care  one  for  another, 
4.  They  moft        Left  there  fhould  be  a  diuifion  in  the  bodie,  \ .  Cor.  1 2. 2  5 .  A  nd 
alon  anddu"  ^om  wnence  are  warres  and  contentions  among  you?  arc  they 
uifion.  not  hence,  (faith  'Saint  lames)  of  your  lufts  of  other  mens 

*  Iam'4t*       things,  that  fight  in^«rmembers?Yeluft  and  haue  not:  ye  en- 
uie  and  haue  indignation,  becaufe  ye  cannot  obtaine :  ye  fight 
andwarre,bccaufeycget  nothing  that  bclongeth  to  others. 
And  it  is  a  world  to  fee,  how  men  in  felf-loue  and  priuate  ref- 
it i.Cor.i.n.   pc6ts,like  the  factious*  Corinthians,  rent  the  bodie  with  that 
ia .&  33  4*      voice  of  fchifme:I  am  cPaulsi  and  I  am  Apolloesn  and  I  am  Cai- 
fhj4t  I  am  the  heads,  I  am  the  eyes,  and  I  am  the  hands  mem- 
ber, and  make  a  rent  without  ruine  (as  they  fuppofe  )  of  focie- 
tie. As  if  truth  it  (die  could  lye,  which  hath  faid,  that  not  onely 
euery  kingdome  diuidedfhall  notftand,  butalfoan  houfeorci- 
Ytediuided  in  it  felfe  (hall not  long  continue,  Mat.  1 2. 25.  The 
reafon  of  which  domefticali  ruine,  as  it  is  difcord  and  faction, 
Qua  omnia  oportuna  infidiantibus  faciuvt ,  which  giue  oportuni- 
l  ru  Lin.**^  tie(faid! Quintitu  Fiamimnsfot  the  waiters  of aduantage^««»u 
pars  ept*  domefiico  cert  amine  inferior  fit,  ex  term  pot  ih  fe  a f plica- 
bit. 


Brotherly  Reconcilement.  IP7 

bit,  ejuam  etui  eedet,  when  that  fide  which  is  weaker  at  home, 
will  rather  fecke  ayde  of  any  then  be  trampled  by  his  owne :  fo 
is  the  reafon  more  vnreafonable,  (ith  (as  the  bett  ■  Philofopher  m  r4^ Uh-  J 
teacheth)  wrong  againft  any  domefticalsjas  children  which  are    mx+t 
bona  corporis  of  the  lame  bodie:  or  brethren,  w  hkh  are  bona  ani- 
mi,  ofthe  fame  heart  and  fouler  or  feruants,  which  are  bona  for- 
tun*)  part  oftheir  goods, is  moft  vnnaturalJ;and  can  hardly  be 
imagined,but  that  the  holy  Ghofi  propheficd,that  men  in  thefe 
lall  dayes  fhould  bc^/ActWi,  louers  of  themfelues,  and  fo  with- 
out naturall  affection,  2. Tim.  7. 2.  as  to  be  enemies  to  the  man 
oftheir  houfe,c3//V/;.7.6.  For  as  ■  tAriftotle  notcth  of  hiucs,  nJJb    .  fc- 
that  in  them  ftill  are  fome  drones,  which  do  nothing/^  caterU  Mum*tsa?.io, 
cjuibufcumviHuntiniuriam  factunt ,  but  iniure  and  wrong  the 
Bees  with  whom  thcyliue.  Sothati9  as  true  in  the  fvvarmeof 
ciuill and  collegiat focieties,  2. Thefa.x  1  .There  are  feme among 
you  which  r»al?e  inordinately,  andworke  not  at  all,  but  are  bufie-bo- 
dtesjci  like  them,  fight  eagerly  in  the  hiue  where  they  are  pre- 
dominant, fed  cum  rnrifunt  (  as  there  he  noteth  )  but  when 
thruft  out  by  a  new  fwarme,  they  are  in  the  countrie,  nee  fibt  nee 
vlhs  alijtinturtantur^  they  neither  then  ftriue  among  themfelues, 
nor "  ::h  others,  but  are  as  tame  as  alambe,and  as  quiftit  as  a 
Bee.  I  would  tell  iiMhe  care  offome,  what  •JVwcadiuulged  to  0  l^.?,^^4 
the  eye  of  the  world:  Inter  tfios  quos  too  atos  vides  nulla  eft  paxial-  "/•*• 
ter  in  alteriiu  exittum  leut  compendio  ducitur;felicem  oderunt ,  in- 
fehcem  contemnunt :  m.iiorc  <rrauanturfntnori  fraues  (imt yferarum 
tfle  conuentm  eft.  1  fpeakc  now  to  them  that  hauc  vnderftanding, 
iudge  ye  what  I  fay:  and  I  wifh  I  nvght  not  pronounce  of  fomc 
{uill  bealte  and  flow  bellies,  what  of  Monkes  and  Friars  f  Sraf  fT'ciparw. 
mm  obferucd  in  his  dayes:  Audio  falutationes pacis>  cerno  rerum 
omnium  comunllum  collegium,  templmm  $demyleoei  eafdem ,  con- 
uentm quotidians,  quis  hie  non  confidat  pacem  fore  r  Who  would 
not  looke  for  a  vifion  of  peace  within  her  walles,  where  is  fuch 
focicttc  within  her  pallaces?  Scdo  rem  JmUjmmm (faith  he)  nuf- 
quam  fieri eolUpio conucmt  cum Fptfeopoip.irum hoc niji &  tpfitnter 
fefafltonibw  fc  wdtrcntur,  'Domwu  ales  diffident  cum  i^Uuot . 
htntAilimt  cum  Rern.irdtni*:  tot  fatliones  Junt  quit  fodalitut  :  imo 
idemf<xi<iktixmffflio»tt'<sfct*duH/:NotoiK\y  Fpbraim againlt 

CC3  AU- 


206  Brotherly  Reconcilement. 

j  i.Ghron.5.    MaM4fef^ndM4»afeszg2im^EphrMmybuttht^tT\bco{Md' 
naffeh  is  diuided  in  it  fclfe:  fome  following  the  head  and  goucr- 
*hjt!!m$mM/!'  norofthecitie,  faying,  We  are/Wrr,  and  like  thofe'  tnfebla^ 
<*f-  7*  as  Gnats,  Ants,  Flies,  and  Bees ,  which  being  deuided  in  the 

bodic,  that  part  which  goeth  with  the  head  commonly  liueth 
and  thriueth:  others  following  the  feet  or  belly,  faying,  we  arc 
tsfpolloes,  and  thefe  parts  which  go  not  with  the  head ,  com- 
monly die  (as  we  fee  by  experience)  and  neuer  thriue  after 
*  u ' i0*  their  diuilion.  Others  like  the  ambidexter  t  Gibeonites  play  on 
both  fides,  and  halt  betweene  two  opinions:  if  the  head  be  for 
their  profit,  they  go  after  it:  if  the  eye,thcy  go  after  it.And  thefe 
neuters  or  rather  vters  are  like  thofe  fca-Calues ,  Crocadiles, 
Otters,  and  fea-Colts  in  tsfriftotle  and  Plwie,  which  are  one 
while  in  the  water,another  while  on  the  land  for  greater  booty; 
iuftly  tcarmed  dubia  by  IJidere,  becaufeyc  cannot  tell  where  to 
hauc  them:fometime  they  are  t?*t4tilU,2nd  fwim  with  the  tide: 
other  {ometimes greffabiiid,  and  gobacke  for  aduantagc .  But 
where  is  the  man  of  peace,  who  in  timeofiarre  turneth  neither 
to  the  right  hand  nor  the  left,  but  goeth  ftraight  forward?where 
$  c«tr.*dFdM.  is  that  fonne  of  peace,  who  can  boaft  with  l  Hortenfius,  that  in 
ix. Efi/i.  ii.  thefe  c^u jjj  garboiles,  mnquam  ciuili  hello inurfuit,  he  neuer  Cu 
ded  with  either  part  in  ciuili  or  rather  vnciuil  diiTention.?Jndecd 
u  jiuL  Gtl.  lib, '  Solon  made  a  law  in  Athcns,that  whofbeuerfided  not  with  the 
2.c*j.  ix  one  part  in  fadion,  (hould  forfeit  all  his  goods ,  and  be  bani- 
shed his  countrie.  Which,  howfociicr6r//i#/  apologizing  So- 
/*»,  interpreted  as  fit  to  compofefedition,  fith  wife  men  ioy- 
ning  with  the  one  faclion,  may  rule  and  moderate  their  one 
fide,  and  fo  bring  them  to  feeke  agreement  and  peace  with  the 
fr4te%gtre"  '  other: yet  taxeth  *T/#f4r^thislawof<SV<w,and  teacheth  to 
-befo  indifferent  betweene  both,  that  thou  ioyne  with  neither 
jn  faction;  or  rather  to  be  of  either  to  ioyne  both,  as  Chrift  our 
head  was  both  God  and  man,  that  as  a  mediator  between  both 
he  might  reconcile  them  each  to  other:  as  Neftor  betweene  A- 
gamemnon  and  Achilles,  Socrates  betwixt  ftxrepbon  and  Clodtre- 
crates,  CMofes  betweene  the  two  Hcbrcw;estMeneMM  Agripp* 
betweene  the  Commons  and  the  Senate,  and  that  town-Clark 
betweene  /Wwith  his  companions,  and  the  feditious  Ephe- 

fians, 


Brotherly  Reconcilement.  207 

funs,  At? .  19. 

And  fith  indeed  (as  PUto  well  obferued)the  commonwealth  5.  Gjuuwm 
like  a  fifh  commonly  firft  putrificth  and  rotteth  at  the  head:  ockeB«ft|^ 
(for  as  the  Iudge  ofthe  people  is  himfelf  fo  are  his  officers:  and  J!"£j*°"** 
what  manner  of  man  the  ruler  ofthecitie  is,  fuch  are  they  that  tbemeaben 
dwell  thercin,£Vc/^io.2.)itftandech  them  vpon  who  arc  cho- u£cthcr- 
fen  as 1  chief e  ofthe  tribes  oflfrael  to  be  he*ds  oner  the  people ,  be  ^  Exod.  j8.  a  5. 
they  rulers  ouer  thoufands,  orrulers  ouer  hundreds, or  rulers o- 
uerfifties.  or  rulers  ouer  tennes,  that  as  each  of  them  is  an  head 
ofthe  houle  of  their  fathers,  Num.  1.4.  which  is  a  body  poli- 
tickerfo  like  1Chri(tthe  head  ofthe  bodiemyfticall,  he  bey^r-  *.  iph.  5. 
tutor  corporis  fuch  a  wife  Sauiour  of  that  body,as  to  couple  and 
knit  it  together  by  euery  ioynt  and  finew  of  concord,  that  it 
may  increafc  in  euery  parr,  and  edifying  it  felfe  in  loue  may  fol- 
low the  truth  in  peacc,and  in  all  things  grow  vp  vnto  him  which 
is  the  head,  Sphef  4.15. 

But  if  in  their  ciuill  regiments  they  confult  with  that  Floren- 
tine' Sccrctarie,(whofe  counfeJl  by  their  pradhfe ,  hemes  to  *  Mrnks+i* 
fomc  Polititians  like  the  Oracle  of  God)  who  aduifcth  his  J'Pr'~*'- 
Prince  in  time  of  peace  to  nourifh  faction  among  his  fubieCis, 
vtfaci/tHs  eu  ex  volnntate  vtatnr,  that  by  their  fire  himielfc  may 
better  fee  what  to  do  ,  as  another  of  them  fpeaketh :  furely,  I 
mufl  askc  them  and  anfwer  with  Saint  Iamesych*p.i. ij.Who  is 
a  wife  man  and  endued  with  knowledge  among  you  ?  let  him 
(hew  by  good  conucrfation  his  workes  in  meekneiTe  of  wife- 
dome:  but  ifyehaue  bitter  cnuying  andftrife  among  you,  rc- 
ioyce  not,  neither  be  lycrs  againft  the  truth.  This  wilcdom  dc(- 
cendeth  not  from  aboue,  but  is  earthly,  fenfuall,  and  diuellifh: 
for  where  cnuying  and  (trifc  is,  there  is  fedition  and  all  manner 
ofeuill  workes:  but  the  wifedome  that  is  from  aboue  ,  is  firft 
pure,  then  peaceable,  gentle,  eafie  to  be  intreatcd,  full  ofmer- 
cie  and  good  fruites,  without  Edging,  without  hypocrifie,  and 
the  fruitc  of  right  eon  fnefle  is  fownc  in  peace  of  them  that  make 
peace.  It  was  a  diuellifh  Icflbn*  he  gaue  his  tyrant,  (and  they 
fhewthemfclucsno  IclTc  who  prafhft  his  precept)  that  feeing  \!£TfT'£ 
tlie  concord  and  agreement  of  his  fubiccfls  and  fubordinates,  i  c*r  j. 
may  hurt  his  ryiannic,  and  hinder  his  wicked  proceedings  :  he 

muft 


2o3  Brotherly  Reconcilement. 

muft  in  poWc'icfercre  odia  &  a/ere fatliones  inter  e&t,  fow  hatred 
andmaintaine  factions  among  them,  whereby  being  troubled 
among ehemfclues ,  hemaynih  in  that  troubled  water,  and 
thereout  fucke  no  (mall  aduantage.for  diftrufting  one  another, 
mhil andebunt  in commnmin ettm  machinari ythey  will  not  dare  to 
combine  againtt  him.' 

And  to  fuch  Machiuelian  politicians,  whofe  pot  feethcth 
wirh  the  fire  of  their  peoples  fa£tio,I  may  iuftly  imprecate  with 
c  Pfal  $1.?.       cDauid,Or  euer  their  pot  be  made  hot  with  thefe  thornes ,  fo  let  in- 
dignation vexe  them  euen  a*  a  thing  that  is  raw .  Behold  all  ye 
rfEfai50.11.     kjncjle  a  fire  (faith  tbedProphet)  and  are  comparted  about  with 
fpaikes,walke  in  the  light  ofyour  fire  and  in  the  fparkes  ye  haue 
kindled.  This  fhall  ye  haue  of  my  hand,yc  dial  lie  downe  in  fo- 
tRtifiwettd    row*  cPlut*rck  (though  a"  heathen)  tcacheth  them  a  better 
y*ctp.        '    JefTon  in  the  fchoolc  ofpolicie,  £x  officio  cimlu  virifitbic&is  re- 
a,  btu  hocvnttmeireftaty&c.li  is  the  only  dutie  of  a  man  who  hath 
„  ciuill  goucrnement,  wherein  he  cannot  better  be  employed,  to 
>,  to  teach  his  people  tovfe  concord  and  trafficke  fricndlhip  a- 
)>  mong  thecnfelucs:  that  he  aboliQi  allftrifcs,  difcord  and  hatred 
,9  from  among  thcm,andgiue  all  diligence  that  he  remedie  priuat 
?>  wrongs:  that  fome  flrifes  rife  not  at  all,  other  be  allayed  and 
9>  buried,othersmakenoincrcafe.  And  if diflention  happen,that 
»  he  fo  talke  and  conferjwith  him  iniuried,  that  feeming  to  parti- 
al cipate  of  his  wrong ,  he  pacific  his  furie  and  appcafe  his  mind; 
that  he  be  theirpcace  to  make  of  two  one,and  breaking  downe 
the  partition  wall^flay  hatred  thereby .  For  feeing  policie  lear- 
ned her  platfbrme  of  goucrnement  from  thehiuc,  asframers 
of  common- wealths  do  confefle:  furely  though  other  Bees 
caric  flings  to  fight  and  wound  one  another,  yet  as  %exapum> 
tStnuU  iJe   the  gouernor  of  the  Bees  is  fwithout  a  fting ,  or g  vfeth  it  not 
Ckm.c*p.\*     though  it  haue  one:  fo  tt\ou\dpr*pofituy  faith  Seneca ,  a gouer- 
ttjlaLmaix.il  nor  be  witboutgall  like  aDoue,  with  Paul  gentle  among  his 
owne,like  a  nurcc  ch criming  her  ownc  chilldrcn ,  and  be  like 
ayvos  a  Lambe,not  like  n»  a  Lion,  lurking  in  his  denne  that  he 
may  rauifri  the  poore.  Pfalme  1 0.9.  Be  not  as  a  Lion  in  thine 
ownc  houfe  (faith  Ecclefiafticus) ,  neither beatethyferuants  for 
thy  fantafie,nor  oppreffe  them  that  are  vnder  ihee  yEcclef^.^o. 

Howbeit 


BYttberly  Recdncikment.  Sep 

Howbcic  ifwith  Cleo  for  maintaining  their  fac^ion,***/^*//*- 
costnrempHbltcAm  inducant,  as  Plate  ipcaketh,they  bring  in  not 
lndiiitrious  Bees,  but  biting  drones  into  their  hiues,  how  carry 
they  not  many  (tings  in  their  hinder  partsPAnd  I  may  fend  them 
to  the  Bee,  as  Salomon  did  fomc  to  the  Ant,to  learne  and  confi- 
der  her  vvayes,  that  as  fhe  ignAUHmfHCospectuafrefeptbiu  arcet, 
they  kcepc  out  idle  drones  which  trouble  but  thefwarme.  Or 
ifhkcthat  thcefe-Bcc  they  (tealc  in  another  way  then  by  the 

doorc.yetas  duces  Apumtmprobos  Alxeispcllere  conAntnr.  ne  feds- 

tunes  w  cx*mmef*cunty  as  ■  Anftotle  noteth:  io  they  would  cut  ■frmfnii 
orTthofe  that  do  difquict  them, and  let  no  roote  of  bitternefle, 
though  planted, yet  not  fpring  vp  to  trouble  all,  ne  p*rs  fmcer* 
trahttur,  lelxm my  thereby  be  defiled,  Heb.  I  2. 1  5.  Melius  vt 
fere  At  vrnu  cjukm  Vmtm ,  faith '  "Bernard'. k  Better  that  one  mem- '  Tea  ^*f&* 
bcrpcrifh,  then  that  the  whole  bodie  fhould  be  caft  into  hell;  ^  ^,5^.3* 
better  that  one  man  die,  then  that  the  whole  nation  fliould  pe- 
rifh.  God  forbid,  that  Bethel  the  houfe  of  God  fhould  become 
Bcther  an  houfe  ofdiuifion:  God  defend,  that  Bethmarraboth, 
the  houfe  ofbitterneffe  wiped  out,  fhould  become  Bchorara, 
the  houfe  of  anger  and  wrath.  God  defend,  that  Hierufalctn  the 
vifion  of  peace,  which  in  D  a  uids  °ouerp.vnci\t  was  like  a  citic  at 
vnicic  initfelfe,  (7>fal.i  22.)  fhould  in  Ljjuu  the   chiefe  cap- 
taines  time,  be  like  Icrufalcm  all  on  an  vprore,yft7. 2 1  .God  for- 
bid, that  the  head  fliould  reioyce  to  fee  the  members  bite  and 
deuoure  one  another:  or  nourifh  drones  in  the  hiuc,  which 
work  not  at  al,but  arebufie-bodics.Forhowfocuer  skilful  Bee- 
keeper^  and  cunning  hiuc-hcards  iudge  that  fwarmc  to  be  bell 
fruitiull  in  making honie,  Apud auodftreptttUyfufurrus  freqnens, 
tt<rnnltnfjfpUrtmum  eft  ,\\h'\c\\DU7zeth  molt ,  and  makes  the 
grcatdl  (tirre  and  tumult,  as l  Anftotle  noteth  :  yet  that  regent '  £*"•'"• 
cm  Dew  :  mil  is  exAminii  cur.i*?iimpofnity  who  hath  goucrnment 
of  the  ciuillhiue,  faith  ■  'Plutarch,  mull  iiidnethcm  to  mfajfiHHPm 
then  molt  honie,  when  they  are  mod  peaceable  and  quiet, and 
thinkc  that  when  they  arc  bufic-bodies,  they  woikc  not  at 
all.l:orwherc(lriteandcnuyingis,  there  arc  all  manner  of  cuill 
workes,/.iw.  ;.io\  Let  me  end  this  point  with  the  ■  Apollles  «  Root.i* 
exhortation,  Now  I  befcech  you  brethren  markc  them  dili- 

Dd  ntly 


2io  Brotherly  Reconcilement. 

gently  which  caufcdiuifion  and  offences,  contrarieto  the  do- 
ctrine which  ye  hauereceiued,  and  auoidthem:  for  they  that 
are  fuch  ferue  not  the  Lord  lefusbut  their  owne  bellies,  and 
with  faire  fpeech  and  flattering  deceiue  the  hearts  of  che  fimple. 

•  ttul  a.i.j.  3.  °  Andifthercbeanyconfolation  in  Chrift  }  if  any  comfort  of 

Joue,  if  any  fellowfliip  of  the  fpiric,if  any  bowels  of  companion 
and  mercie,  fulfill  my  ioy:  my  ioy?yca,  your  heauenly  Fathers 
loy ,  the  Church  your  mothers  ioy  on  earth,  mens  ioy ,  the  An- 
gels ioy,  and  the  diuels  gricfe  and  forrow,  that  ye  be  like  min- 
ded ,  hauing  the  fame  loue ,  being  of  one  accord  and  of  one 
iudgement,  that  nothing  be  done  through  contention  or  vain- 
glorie;  but  that  in  meekneffe  ofmind  euery  man  efteeme  other 
better  then  himfelfe.Looke  not  eucry  man  on  his  owne  things, 
but  euery  man  alfo  on  the  thirgs  of  other,  and  the  Cjod  that 
p  Pfal.  68.        maketh  p  men  to  be  of  one  mind  in  an  houfe ,  giue  you  that  ye  be 

*  ^•Ccn'l>A,  like  minded.  s  Be  of  one  mind,  line  in  peace  ciuilly  with  your 

brethren,  and  the  God  ofpeace  and  loue  fhallbe  with  you. 

3  To  thyfpiri-  But  be  it  that  naturall  brethren  of  one  Adam  and  Eue  breake 
Mall  brother,    the  linkes  of confanguinitie,  and  ciuill  brethren  of  one  head 

and  common  weale  diflolue  the  bands  of  brotherhood  in  ciuill 
r  ubdedtfcib  ft>Gietie:yet  feeing  (faith '  tAvftme)  as  Chriltians,  we  haue  all 
Qjnji.cap.  1.     one  father,  which  is  God;  one  mother  the  Church,  whereby  we 

arebrethrenin  thefpirit,lctvskeepe  thevnitie  of  the  fpirit  in 
/xViar.:?.?.  thebond  of  peace.  For  feeing  almightie  God  our f  heauenly  fa- 
/i.Pet.1.2?.  ther  hath*  begot  vs  by  the  immortall  feed  of  his  word,  in  the 
u  Efa.  4c?  j.  Vombe  of  his s  fpoufe  the  Church,  which  is  the y  mother  of  vs  ** 
Hofii^  all:aJljcChri(hansrf*r  brethren,  faith  Chrifr  our  elder1  bro- 
Z?A*'26'  ther,  Mat.  2  3.S.  Which  fpirituall  fraternitte  (fo  the1  Apoftle 
s-  Rom.t.3f .    cals  it)  as  it  is  more  holy  then  carnall  brotherhoodrffor/Wfor 

4  Tvnl'bbie  *$ C0?H^a c°Ydmm  quam  corf,orum>  faith b Bernard}  fo  fhould  it 
mocL.ben  vm.  be  nearer  Jinked  in  loue.,  feeing  coniunEltores  feint  ejui  ammis 
fir.y  de  ibmt.  qUa„,  qui  co^poribtu  coMir/ifittnturjcizwi  are  they  ofkinne  which 

arcmyei-inthelpirit,  then  they  who  are  but  of  linage  in  the 

flefh,  as c  LatlantiHs  obferueth.  Whereupon,  as  for  that,the  fon 

i»fltt.t*p.  i«T    of  the  Virgine  <JHary  counted  his  mother  more  blrfTed  for  ca- 

'■  rying  him  in  her  heart  by  grace,  then  in  her  wombc  by  nature, 

£0^  ii.  28.  fo  for  this,  our  elder  brother  Chrirl  preferred  his 

fpiri- 


Brttbcrly  Ktconcilemznt.  .  2  n 

Spiritual  brethren  to  his  mother,and  brethren  in  the  flcfh,/taer. 
1 2. 49.Whichmy(ticallbodieotihc  Church,  fith  Chnft  hath 
knit  together  by  ioynts  and  bands  proceeding  from  him, Col.  z. 
1 9.  as  the  head  doth  our  naturall  bodie  by  arteries  and  /Incvves 
deriued  fro  it:therfore  fhewcth  the  Apoftle  to  vs  fcucn  of thefc 
bandsand  neruesofloue,£^A^4.  4.  Firft,  we  are  one  lodse, 
v/hofc  members  muft  needs  beknittogether:fecond!y,we  haue, 
all  one fpirtt  ,whereby  we  arc  vnited  together:  thirdly,  one  hope  of 
our  vocation^  for  which  as  hoperullcoheiics  we  fhould  reioyce 
together:  fourthly, one  Lord,\shom  as  tellow-feruants  peacea- 
bly vveferue  together: &h\yy  one  fait  hy which  we  maintame  to- 
gether: Cm\yyonel>(?pttfme,  in  which  we  promifed  againft  his 
foes  to  fight  together:  and  fcuenthly,  one  God  and  Father  of  all, 
who  will  haue  his  children  to  be,  and  reioyceth  to  fee  them  in 
vnitie  together.  Which  bonds  of pcace,common  to  vs  all,lliold 
linkeYsinloue,  asthofe  primitiuc  Chriftians  were  one  heart 
and  one  foulc,  when  they  had  all  things  common,  Aft.  2.4. 

For  feeing  amitie  and  loue  fpringeth  fiovn  lil^nejfe  and  etjita- 
Ittie, *%AAriflotle, '  Tullj,  and f  Pluttrch  teach  .  this  Ufa*  1  this  d  ^J-1- Ukc' 
though  earthly  onencflc  and  identitie,  wrought  cuen  with  hca-  '^ub \u  *m*c*. 
then  men  fo  much,  that  old  Hcgio  in  the  l  Comedic  from  this  ftUkjU  m*t*u. 
could  refolue  ncuer  to  breakc  friendfhip,  t  Tmm  ML 

CoqnatHi  mthi  eraty  vna  apuerts  paruoh  '        ktm-  > 

ShmHsedncati:  vnafemper  mthtia  O-domi 

Ttnmtw.  paupertatem  vna  yerttihmus  orauem. 

Amman*  reltncjuam  potiu  s  qua  m  deferam. 
We  were  borne  together,  we  were  brought  vp  together,  at 
home  and  abroad  we  alwaics  were  together,  we  fufrcrcd  want 
both  together,  nothing  but  death  (hall  diuorce  ys. 

*  PksloftratKt  *m\  Hippochdes ,  becaufc  they  were  borne  in  I  r*HA*t  L. 
one  day, had  oncfchoolemailtcr  andlc(TonofPhilolophie,and  l'isf'dtm*rM- 
one  decrepit  age, they  had  one  mind  and  one  affection, and  one 
purfe,  their  loue  continued  to  the  lalthoure  of  their  death,  and 
djed  both  together. 

What  knit  'Tully  and  Scipio  fo  together,  that  they  were  of 
one  heart,  and  one  foulc  in  two  bodies,  but  this  iVotik  and  like- 
ncflc,  as  himfclre'eonfcdcth,  whereby  they  both  hucd  in  one  •  Uk 
Dd   2  life, 


212  Brdtberlj  Rccencikmtot, 

houfc,  fed  atone  table, learned  one  knowledge,  fought  in  one 
warre,  trauelled  in  one  peregrination,  and  conuerfed  in  one  ru- 
ftication  and  countric  life?  Such  rnitie  of  minds  this  oncnefTe  of 
manners  bred  in  thefe  men,  that  he  profcffeth  himfelfe,  he  ne- 
uer  offended  him  in  any  thing  to  his  knowledge;  and  confeffeth 
of  his  friend,  that  he  neucr  heard  any  thing  from  his  mouth  that 
I  (%e.  *  L*t».  dtfplealed  him:  wherefore  well  might  he  fpeakeashe  *dotfc( 
from  his  experience,  that  nothing  doth  more  beget  and  bring 
vp  amitie,  then  paritic,  equalitie  and  likeneflc,  in  the  things  of 
the  bodie,  of  mind,  and  of  fortune.  What  knit  Aufline  and  AH- 
fins  (o  indiflblubly  together,  (to  come  to  more  fpiritual  friend- 
L*L,6.%.9-c*»f>  (hip)  but  becaufe  (as  he !  confelTeth)  they  were  borne  both  in 
one  towne,  Togafta  in  Affricke,  brought  vp  in  one  ftudieof 
learning,  almoit  of  one  age,conucrted  by  one  Amhrofe  at  Myl- 
laine,  at  one  time,  from  one  herefie,  receiucd  one  baptifme  and 
one  fpirit  of  new  birth?  And  what  (hould  more  linke  our  hearts 
then  that  we  are  all  borne  of  one  immortall  feed,in  one  wombc 
of  the  Church,  growing  vp  in  one  bodie  to  the  full  ft  attire  of 
Chrift,  as  members  knit  together  by  one  fpirit,  all  trauelling  to 
one  Canaan  and  hope  of  our  calling,  in  this  way  feruing  one 
Lord,  maintaining  one  faith,  fighting  together  in  one  Sacra- 
ment and  oath  of  Baptifme,  and  louingiy  liuing  together  as 
fons  ofoneGodand  Father  of  all?  O  hearts  harder  then  A  da- 
rn Eraf  back  tnant,  complaineth  m  peace:  Inrebus  t  am  mult  is  confortium ,  & 
fMtrim.  $n  vit*  tarn  tnexplicabile  dijjidiumf  In  fo  many  th  ings  fellowfh  ip, 

and  in  life  no  friendship?  AW  one  bodiey  2nd  in  the  members  no 
fympathie?In  all  one  fpirit,  and  in  the  afFed^ions  no  harmonic? 
All  one  hope  oi heauen,and  in  cohcires  no  fymphoniePAU  one 
Lord, and  in  fellow  feruants  novnitie?Allow/k^,and  in  opini- 
ons no  iymmetrie?  AI  fworne  in  one  Baptifme,and  in  fellow  fol- 
diers  no  fymmachie?all  adopted  by  one  Fathered  in  brethren 
no  fraternities  For  all  thefe  ones  no  ynitie?  This  of  all  other  is 
argumenttim  maximi  moments,  the  molt  inducing  motiue, 
s3#x«  mm*  faith  a  n  Writer,  and  ftrongeft  argument  that  may  betoloue, 
m *  /  .44.  ^at  wc  are aj|  j^y, one  £9(im& Father ,  made  one  bodie  through 
•nt  Spirit ,  to  ferue  one  Lord  in  one  faith,  and  confecratcd 
to  him   by  one    'Baptifme ,  doe  hope  all  for  one  glorious 

inhe- 


Brotherly  Reconcilement.  2 1  ? 

inheritance  whereuntoweare  called .  Which  fcuen  *  bands  of  *zsch.ic.i4. 
brotherhood,(ce\n<>  Satan  haih  ditfo/ued,  as  Ant  ioc  hits  cut  offthe 
feucn brethren  which  were  knit  together,?. c3/*c/\7.giue  me 
leaue  to  bind  them  falter  then  before,  and  feeing  the  vnitie  of 
one  God  and  Fathers  Pfirft  in  order,  fomewhat  inuerting  the  pW*>^4 
linkes,  to  order  them  as  Beza  in  that  golden  chaine  hath  pro- 
pofed  them. 

Fir^wehaueallowC^rf^^/^ofall,  who  as  he  is  the  ^rk«°^hri. 
tuthor  notofconrufion  but  of  peace,  i  .On**/.!  4.33  lo  will  he  hood,  OntFa- 
haue  all  things  in  his  houie  done  honefily  and  by  order,ver.40. thcr* 
And  rather  fo  done,becaufe  asmightily  he  hath  (hewed  himfclf 
a  Father  of  feneration  to  vs  all,£/5wo*4.8.  (wherein  yet  are  both 
^beafts  and  fbea(tly  men  our  brethren  and  our  fitters  but  thef  AA5l?  ,4.t 
fwormes) :  fo  mercifully  hath  he  bene  a  Father  of  re  feneration  r  Vcflfc  "• 
toredeemevs  hischildren,/:/**  63.16.  for  which  caufe  we  may  '  °JI?" 
call  *  none  ouv father  on  earth  but  him,  nor  any  brethen  but  the  fMathij.?. 
childi  en  o/hisfpirit.From  which  former  paternitic  of  creation, 
as  he  called  his  creatures  onely^W  when  they  were  fcuercd 
apart;  but  then  indeed  very  q^ood when  in  one  view  he  law  them 
"in  fymmctric  vnited  together,6>*/.i.}  i:fo  fro  this  later  father-  v  '•**  c7«».u 
hood  of  recreation  he  counts  his  new  creatures  good,  when  in  ,l# 
peace  they  fcrue  him  by1 />*>(?  0*-//;*r<r;  but  then  only  commen-  xMat.il.so. 
deth  them  fovveryrood,  when  they  all  continue  together  with 
one  accord  in  the  temple  ,  and  in  iymphoniepraifc  him  toge- 
ther, tsffls 4. 46.  yea  fo  good,  that  in  admiration  thereof  he 
cricth  out  in  exclamation,  £cce  quam  ionum^  behold  how  good 
it  is  when  brethren  dwell  together  in  vnitie,  Tfclme  13;.  For 
indeed  as  the  eye  (faith  Sa\nty  tsfuftine)  the  light  of  the  body,  yi^ioUCcn. 
though  itfeemefaireandis  well  fauoured  in  it  iclfe  when  it  is  *****+*+ 
apart  from  the  w  hole,  is  yet  more  bcautifull  and  comely  when 
▼nited  with  the  members  of  this  Jittlc  world  :  h  the  light  of  the 
world  was  glorious  and  good  in  it  kite,  when  it  was  without 
the  firmament  or  his  Iu(tcr.6V*;.  1  .4,  but  then  onely  called  molt 
glorious  and  very  good  of  its  Father,  when  he  (aw  it  ioyned 
with  the  members  of  the  greater  world,vcrfc  3  t  .  Which  vnitie 
of  creatures,  if  it  he  fo  good  and  comely  in  the  eye  of  their 
mightic  Father,  who  formed  them  of  dull  by  his  word,  then 

D  d  3  gmim 


2 14  Brotherly  Reconcilement. 

Slnkm  b$ntim  &  qvam  wcnndumy  how  good  and  comely  is  it  in 
the  eye  of  their  mercifull  father,  who  framed  them  anew  by  his 
eflentiall  word,to  fee  his  children  like  brethren  dwell  together 
in  vnitie  ?  Which  dutie  of  accord ,  though  as  father  rightly  he 
might  claime  by  that  title  o^ father ^K  fonne  honoreth  his  father; 
If  then  I  be  a  father,  where  is  mine  honor  ?  And  which  feruicc 
of  vnitic,though  as  God  iullly  he  might  challenge  by  that  right 
ofmafter:*.  feruant  honoreth  his  mafter,lfthen  1  be  your  matter 
where  is  my  fczxetMal.  i  ,6.  yet  draweth  he  them  with  promife 
of  reward  in  that  Pfalme,that  they  might  do  it  at  leaft  like  hired 
fcruants  for  their  profit,  which  they  would  not  for  his  pleafure 
as  dutifull  children  :  Ecce  ('faith  he)  behold  how  profitable  and 
how  pleafant  \t\s\  which  fith,  forhimfelfe,  is  notpleafant  any 
thing  vnto  the  Almightie  that  thus  thou  art  righ:eous,nor  pro- 
fitable vnto  him  that  thou  makeft  thy  wayes  thus  vpright,  lob 
2  2.  i .  (for  as  thy  goods  are  not  profitable,7y*/.  1 6.  fo  neither  is 
thy  goodneffe  pleafant  vnto  him  forhimfelfe, 7^35.7.):  furely 
the  profit  and  the  pleafure  of  this  concord  redounds  to  them  a- 
lone  that  like  brethren  dwell  together  in  vnitie.  And  though 
vertuehaueno  reward  better,  as  vice  no  puniftiment  greater 
then  it  fclfe,  fo  that  we  fhould  not  need  the  fpurre  of  reward  to 
be  pricked  forward  to  this,  as  neither  the  bridle  of  punifhment 
to  be  retrained  from  that:  yet  is  he  here  driuen  to  call  on  our 
dull  nature  with  the  fpurrcs  of  profit  and  pleafure,  when  we  bt* 
bold  how  profitable  And pleafant  *  thing  it  u  for  brethren  to  dwell 
together in  vmtie .  For  feeing  omne  amabtle,  eucry  obie<5t  of  our 
loue,  which  lodeftone-like  draweth  our  iron  hearts  to  affecV 
~^i/?.£.8  (tbt  and  embrace  it,muit  be  fas  ourTMoral-mafter  teachcth)  either' 
w/.j.  good,  or  profitable  ,ox  pleafant :  hefetteth  here  this  Pfalme  be- 

fore our  eyes  as  a  glafTe  ,  wherein  we  may  behold  how  good, 
how  profitable  ^ndbow  pleafant  a  thing  it  is  fir  brethren  to  drcel to- 
gether in  vnitie .  The  glorie  of  which  vertue  was  fo  eminent  to 
a  Ser.i.dtpace  the  eye  of  his  knowledge, that  (z$*Auftine  notethj  Prim  mira- 
^drAt'tnerCT,t'  rctnr  quant  0 [lender  et  qmdvttlitatU  &iHcundttatis  haberet ,  He 
fir(i  Hood  admiring  it  before  hee  Chewed  what  profite  and 
pleafure  it  afrborded :  and  therefore  that  Father  admiring  this 
adm  iration  of  our  heaucnly  Father ,  crieth  out  and  exclaimeth, 

0 


Brotherly  Reconcilement.  2 1 5 

0  quant  grandem  admtraticnempropofmtl  O  what  admirable  and 
wondcrfuil  admiration  he  Chewed  w  hen  he  cried  owi^Beholdl 
What  maruellous  profit  and  pleafure  he  proclaimed,  when  he 
\vondred,^0» profitable  and 'pie 'a/ant  a  thing  it  yrast  For  plcalant- 
neflehc  blikenech  it  to  tiitfaeete  fauouroj  Aarons preaotu  owt-  ipcj  a 
w^which  ranne  downe  from  his  head  to  the  skircs  of  his  clo- 
thing: and  for  profite,to  the c  dear*  ofHermon,  which  watered  r  vcfc  j. 
the  mountaines  of  Sion>and  made  them  fruitful!  hilles .  Some 
things  indeede  are  good  (faith  d  Auftine)  butnotdehghtfome,  ^** 
as  fafting,watching,and  afflictions  are  profitable  but  not  plea- 
XvciiyHebr.\  2.1  1.  lome  things  arc  dclightfomc  but  notgood, 
as  gluttoniCjdrunkennelTcchamberingjWantonncflCjanc]  linne 
ispleafant  but  not  profitable, 2./V/.2.i3.Butwouldtt  thou  haue 
a  good  thing  fweetened  with  plcafure  ,  and  a  pica!  ant  thing  re- 
limingof  goodncfTe  ,  Ecce ,  Behold  horp  good  and  plea/ant  it  u; 
Mifcuttvtile d*tici\\z  hath  mmgle  1  here  pleafantnciTe  to  make 
thee  ta(T,wich  good  toniakc  thee  lauor  tins  great  thing  ofGod, 
and  both  procuring  health  in  this  life,  and  happineflc  in  the  o- 
Othcr.  lor  there  (faith  the  Prophet;  the  Lord  promtfed  his blef- 
.  'tfe  fortuerfmrt'm  the  world  to  come,  P Jaime 

] .  Behold  then  how  good  and  plcafant  it  is,  when  loue 
faiths  yon«cr  brothcr,likcci/V>7//?7»p7ihc  yongeitha'ih  hismefle  1Gcn.4j.j4. 
doubled  of  our  lofeph  ,  and  this  holinelTc  that  is  fa  plcafant  and 
profitable  vnto  all  things ,  hath  the  promjfe  ot  the  life  prefent, 
and  of  that  which  is  to  come,  i.Tim.^S.Tbc  profitable  plea- 
Girc  of  which  brotherly  vnitie  ,  as  God  die  Father  did  admire 
when  he  boheldit,  fofell  that  good  father  into  admiration  of 
this  peace  and  vnion  of  brethren  when  he  law  it.  O  peace 
(faith  {  An  ft  me)  mother  of  Eremites,  father  of  Cjcnobites,  lifter/ /WL 

.  arics.thou  bond  of  the  P  Jtnark>,thou  chariot  of  the  Pro-  ,> 
phcts,  thou  refuge  of  the  Apolllcs,  thou  folaccofthe  Martyrs,  „ 
thou  girdle  ofConfcflors ,  thou  dance  of  viigmcs ,  thou  glaflc  ,, 
ofwiddowes  ,  thou  fpe&ade  of  maried  folkef,  thou  hate  >> 
oftyrants,  and  halter  of  robbers .  O  peace  and  brotherly  loue,  „ 
thou  calmcnrflcof  the  mind  ,  thou  tranquilitie  of  the  foulc,  ?» 
l^dfinglcnciTc  of  the  heart.  This  is  the  happineflc  which  ft  an-  y, 
cs,  and  quencheth  broilcs,  and  llinteth  garbo;^ 


.:!- 


T 


2 1 6  Brotherly  Rtcweilemtnt. 

v  pulleth  downe  the  creft  of  pride,embraceth  the  bnmblc,appea- 
„  Tech  the  difagreeing,and  pacifieth  the  furic  of  foes.  O  peace,  let 
,1  thy  pofifeflbr  keepc  thee,lct  him  that  wants  thee  feeke,and  him 
„  that  hath  lo(t  thee  go  after  thee:  for  behold  how  good  and  plea- 
„  fant  a  thing  it  is  for  brethren  to  dwell  together  in  vnitie. 
Which  as  ic  was  ioyful  for  Dauid  to  behold  in  fome  of  hisking- 
•  fn  hunt  Tf*l  dome,  for  oftendebat  qrn  dicebat  ecce  (faith  5  Auftine)  he  pointed 
the  finger  to  fome  whom  he  faid  Behold:  fo  I  wifh  this  Pfalme 
might  now  be  faid  as  truly  Ecce,  behold  how  brethren  of  one 
heauenly  father  dwell  together  in  vnitie .  I  wifh  they  that  are 
ffiSff***  without  might  point  at  vs,as  did  the  h  heathen  at  thole  ChriiH- 
ans  in  the  Primitiuc  Churchjand  ^y  .Behold  how  thefe  Chriftitns 
hue  one  another.  This  was  the  Prophet  T^anids  iw:but  I  feare 
another  ecce  of  the  Prophet  Efai  may  point  out  too  many.  He 
that  is  thcii  father  looked  for  iudgement ,  but  ecce  behold  op- 
prcffion:for  rightcoufnelTe ,  but  behold  a  crying,£/Sr/.c.7.  Be- 
i  Mal.».  loued  in  Chrift  Iefus,  hauc  we  not  all  one  lFather?  hath  not  one 

God  made  ys  ?  why  then  do  we  tranfgrefle  eucry  one  againft  his 
brother,and  brcakethe  couenant  of  our  father?  Though  fome 
IGaU*  falfe  brethren,as  they  dealt  with  k  W,  that  crept  and  came  in 
priuily  to  fpie  out  our  libertie  which  we  haue  in  Chrift  Iefus  of 
things  indifrerent,to  bring  vs  into  bondagc,haue  appropriated 
this  name  of  brethren  to  themfelues,yet  conference  found  them 
like  Simeon  and  Lem9but  brethrein  eutl-yZnd  into  their  fecret  de- 
fcend  not  thou  my  foul^ny  glory  be  not  thou  ioyned  with  their 
aiTembly,  and  a  Cano  hath  difcharged  and  diflolued  the  bonds 
oftheir  brotherhood.  That  all  Chriftians  are  indeed  brethren, 
Rom.%.  29.  and  hzuc aA^mv,  a  fraternitic  among  ourfelues 
from  this  one  Father,  i.Pet.  c.  9.  and  therefore  mull  be  $ȣ- 
J\hpoh*nd  loue  as  brethren,  1  .Pet.3 .8.  there  is  an  herbe  almoft 
\ffd.%mb.D0d  in  euery  hcdge,which  for  it  nature  by  fome]Herbalir}s  is  named 
<pi\*L<khto$,  louer  of  brethrc  or  Cliuer,  becaufe  in  loue  it  cleaues 
to  euery  one  that  doth  but  touch  i  t .  This  herbe  we  plucke  vp, 
and  let  the  roote  of  bitternefTc  fpring  vp  in  our  hcarts,whercby 
w  x.۩r  3.  many  aredefiled.But  />,*#/ thembeft'planter  would  hauc  vs  let  it 
grow  on  in  our  gardens,  Heb*  r  3 . 1  .>?  ?/ WtApi«  win,  let  bro- 
therly loue  continue.For  as  in  a  garde  knot.diuerficie  of  flowers 

ancl 


Brotherly  Reconcilement.  317 

and  fweete  herbes  caufc  a  more  fragrant  fmell  to  him  that  kee- 
pcth  them :  fo  iucHndnm  eft,  it  is  a  fweete  fmelling  flower  in  the 
noffrilsof  bim  whom  M*rj  fuppofed  to  be  a  gardener,  when 
brethren  dwell  together  in  vnitie .  I  might  addc  with  Dauid, 
It  is  alio  profitable  vnto  them :  for  furcly  (Taith  nLe§)  ssfpttd  nSer.uh 
jHumpatrem,  qui  n$nf Merit  in  chant  Ate frAtrhm^  non  hAbebttur  \n  ^     ^ 
numeroftliorum,  hei*ha!l  ncuei  hauc  the  inheritance  of  formes 
with  God  his  father  in  heauen  ,  who  hath  not  thcloueof  brc- 
then  wiih  his  mother  the  Church  here  on  earth .  Let  vs  not 
then  by  our  larres  grieuc  the  holy  fpirit  of  God  our  Father, 
whereby  we  arc  lcaied  for  tonnes  vnto  the  day  of  redemption, 
Epbefa.^o.  as  £[ah  would  not  be  auenged  oi°Uakob  Icaft  he ,  Gcn<c  17.41. 
(hould  vexc  his  father  I/aac,  who  the  rather  fhould  not  be  grie- 
ued  with  his  contentious  children,  becaufc  he  hath  made 
them  all 

One  bodie  >  whereof  his  owne  fonne  is  the  head .  Ye  arc  the  »-Hok«,oneb«. 
bodicofChrifr,andcucryman  a  member  thereof  for  his  part, 
i.CVr.  12.27.  Now  how  abfurd  in  nature  would  it  iccmctoa 
naturall  man,that  the  members  of  the  bodic  (as  1  fayd  before,)  urn 
fhould  be  dcuidcd? That  head  was  mad  in  Iu<Ut  which  plot- hod?' 
ted,  the  feetc  were  vnnaturall  that  went,  and  the  hands  cruell 
which  executed  the  other  members  with  an  halter,  A<fat.ij, 5. 
<hey  were  lunatick  feet  &  poflefTed  with  a  diucl,which  oft  times 
caricd  their  fellow  members  into  the  fire,and  oft  times  into  the 
waterjCJJ/rfMQ.i  5.  It  was  a  tongue  denying  the  faith, and  for- 
fweanngnature,whichcurfeditstellovr-mcmbcrs,/1/<i/.2<5.74. 
They  were  hands pofleflcd  with  a  legion  of  diuels, which  (troke 
their  fellow-members  w  ith  ft  one  5,0^/4^5.  y.aod  moll  vnna- 
turall teeth  which  did  P  catc  vp  the  irtnes  and  ll  dcuourcd  their  r  E(-li^la- 
owr.cflcfli.  For  if  thus  the  feetc  of  the  bodic  myiticall  (liall  f       1r 
prefunic  to  rife  againft  the  head  ,  and  each  member  againft  his 
fellow  ,  v\hat  is  this  (faith T N*uiutnz.cne)  but  thcdiflblution  of  t0rtl ,  itre_ 
the  loynts  and  deftrudtion  of  the  whole  ?  If  the  myrticall  mem-  nmiLJImmk 
bersfhall  thus  ftriue  each  with  other,  the  reucrend  bodie  rf* 
Chrilt  mufl  needs  be  rent  afundcr.and  Satan  by  our  hands  fhal  >» 
ilcuidc  the  fcamelelTccoatc  ofChrilt,  which  by  the  cniell  foul-  « 
ilicrs  that  crucified  the  head  he  could  not  effect ,  Mn  1  £.24.  » 

Be  Be- 


2 1 8  Er ether ly  Reconcilement. 

»  Becaufe  indeed  the  tweluc  tribes  of  Ifrael  according  to  the  flefh 

3>  fhould  be  deuided  in  themfelucs  and  rent  in  two  parts,<t^^*£ 

»  the  Prophet  tore  Jeroboams  garment  in  twelue  peeccs,i.A"/«^/ 

»  11.30.  but  becaufe  Ifrael  after  the  fpirit  fhould  not  be  rent  in 

>'  fchifmes,  1. Cor.  3.  Chrilt  would  not  haue  his  feameleiTe  coate 

[Tiu.nttat' CC'  diuided,  as f  Cyprian  well  obferueth :  and  yet  it  is  dolcfull  ro  fee 

what  diuifion  among  the  members  of  Chrilt;  in  whofe  bodic 

humorifts  like  diftempering  humors  in  the  fit  &  feuer  of  blind 

zeale,runne  beyond  the  fobriety  of  knowledge  and  the  temper 

of  Chrilis  bodie.  But  blefied  be  that  Phifuian  which  giueth 

them  a  cup  of  cold  water  to  drinke  for  allaying  of  their  hot  fit, 

verily  he  (hall  not  loofe  his  reward  .  It  is  ruthfull  to  fee  ,  how 

when  the  Galatians  would  hauc  plucked  out  their  eyes  to  giue 

*  Gal  4.1 5.       *Paul,  the  hands  of  Chrilis  bodie  would  plucke  out  the  eyes  to 

giue  thcmfelues  fport,  as  the  Philiitines  did  Samp/on,  and  our 
tongues  of  peifwafion  would  teach  the  eyes  to  be  no  higher 
then  themfelucs  in  the  bodie,  and  haue  no  greater  lights  then 

«i.Tim.3 15.  (rarres  in  the  Church,  which  is  zu  firmament  of  truth,  nor  thofc 
to  differ  one  ttarre  from  another  ftarre  in  glorie.  We  haue  not 
wanted  many  a  Diotrephes ,  Qui  quoniam  nonpojfunt prtmam  lo- 
cum  obtmere h Ecclejla ,  idcirco  earn fcindunt vel ab >ea deficiunt, 

x  Mucrannot.    as  x2?<?^  fpeaketh,  who  (it  feemes)faid  by  experience  of  fbmc 

t*\.Cor.u.i$.  in  our  Church ,  and  for  loueof  good  brethren  concealeth  the* 
Church,  who  becaufe  they  could  not  haue  the  preherninence 
among  vs  to  be  one  of  the  two  eyes  of  this  bodie,  would  ther- 
fore  not  be  of  the  bodie;  and  when  blazing  comets  could  not 
be  the  Sunne  or  Moone  ,  would  fall  from  heauen  with  the  taile 

/iud.15.  ofthe  Dragon  and  become  wandrwgftarres ,  as  ihc>T  Apoftle 

*  *-TjlTV  *•  *9-  well  termes  them .  And  though  as  x  Iannes  and  lamlres  with- 

ftood  Mofes^  thefe  alfo  refift  the  truth ;  yet  the  comfort  is,  they 
fhall  preuaile  no  longer,for  their  madneffe  fhal  be  euident  vnto 
all  men  as  theirs  3II0  was ,  but  of  this  more  anone  :  and  meane 
zSenJepace  while  lee  them  know  from  Sa'mt  *  stuftine  9  that  as  the  fpirit  of 
mAfr*t.tn  tun.  man  viuifieth  not  the  corporal  members  vnlefle  they  be  ioyned 
invnitie;  fo  neither  the  fpirit  of  God  quickneth  the  fpiriuiall 
members  vnlefle  they  be  vnited  in  peace :  and  fo  vnited,that 
like  as  thofe,though  they  haue  not  the  fame  office^hauc  y  et  the 

fame 


Brotherly  Reconcilement.  up 

fame  care  one  for  another,  i  .fir.i  2.4. 2  5 .  fo  thefe  though  they 
hauc  diuers  girtes  and  operations  ofthefpirit,yet  be  one  ano-  ^Community, 
thers  members  in  the  bodiCjT^w.i  2.5,6.  For  as  the  eye  feeth 
more  for  other  parts  then  for  it  felfe:  lo  muft  the  wife  with  bIvb  s  lob  19 1  j. 
be  the  eye  of  wifedomc  incounlclltothe  ignorant  and  blind, 
and  looke  not  eucry  man  on  his  owne  things, but  on  the  things 
alfo  of  other  men,  Philip.  2.4.  As  the  hands  are  not  ftrong  for 
themfclues3lone,but  for  defence  or'therell:  fomuft  with c  him  rVcifeit. 
the  hands  or'hclpe  in  the  Nobles  deliuer  the  poore,  the  father- 
leiTc,and  him  that  hath  no  hclpe.  As  the  feet  fultaine  not  or  cary 
themfelues,but  the  whole:  fo  mult  thofefrrong  men  of  fuppor- 
tancc  in  the  gentric/vith  d  him  be  feet  to  the  l3mc,and  fupport  d  Vcrfc , 
one  another  thiough  louc  Ephcf.+.i.  As  the  head  deuileth  not 
fo  much  its  owne  as  the  good  of  the  whole;  fo  with e  him  muft  »Vcifei* 
the  head  ofaduice  in  the  Law  ycrs,  fecke  out  the  caufe  for  them 
that  know  it  not.  As  the  care  heareth  not  alone  for  it  felfe,  but 
the  whole  fo  with  him  muft  the  care  or  iuftice  in  the  magiftrats 
deliuer  the  poore  that  cricth,/^  29.1  2  and  fo  as  they  did  him, 
the  eye  that  feeth  their  iufticc,fhaJl  giue  witneffe  to  magiltrates; 
the  eare  rhar  heareth  their  wifedomc,  fhall  blcflc  the  counfell; 
the  hands  that  receiuc  their  helpe  ,  fhall  defend  the  Nobles: 
thefcerc  rhatfcclc  their  fuftenancc  ,  fhall  fupport  the  gentric: 
that(asf/////T/^noteth)thoughrhccyefee  and  heare  nor,  the  tjm?/k '.15a 
ea;e  heare  and  fee  not ,  the  hand  workc  and  neither  heare  nor 
fee;  and  1  he  footc  walke,  and  neither  heare, fee,  nor  workc :  yet 
thceyenuy  lay, the  care  heareth  forme,  and  the  eare  may  lay, 
the  eye  feeth  for  me  ,  and  cither  fay,  the  hand  woiketh  tor  me, 
and  the  hand  fay,both  fee  &  heare  for  me, and  all  three  confefFe 
the  footc  walketh  for  them:  iceing  GngmU  feru.irit otitis  tntcrefty 
ftrfaietieofoneisthefafcgardorall,  as ^SVwrviwelobfcrues. tUh.-L.bv 
Thus  thofc  three  thoufand  Christians  v\  hich  were  members  ot  (Aril* 
this  bodic.liad  Inch  care  one  ofanother,that  none  among  them 
Jacked, hut  had  al  things  common  which  were  communicable, 
JFlf  4.  and  each  dilt  ributed  to  other  as  he  had  need,  as  the  na- 
turall  members haue  care  one  for  another.  Thus  thofc  other 
Chriihans  in  the  Primitiue  Church,  had  a  communitie  ofhand 
and  heart  one  with  anothcr,Ow»/»r  mJs/eretafimt  apaduos prater 

Lc:  1  xores. 


220  Brotherly  Reconcilement. 

^/pdadutrf.  vxores,  All  things  (laid  tfaey  by  h  Tertnllum  their  mouth  )  are 
common  amongft  YS,exccpt  the  mariagc  bcdtIni//o/ococonfor- 
tiumfilnimwy  in  quofolo  atteri  homines  confortinm  exercent ,  in 
that  place  we  breake  company ,  in  which  alone  thefe  heathen 
are  companions.   This  ftiould  be  themutUall  care  of  Chrifts 
members,  nth  the  members  of  the  body  haue  fuch  care  one  for 
l  compaffion.  another:  that  as  thefc,if  one  fuffer,all  fuffer  with  it,  t  .fir.12.26. 
fo alfo  they  fetffcr  one  with  another3i.Pet.^.S.  Which  place  of 
iTom.io.bomtl.  Saint  Patt/3  father  *  Auftine  in  hisworkes  oft  expounding,  molt 
llunmf'dd^    exceMentty  flicwes  this  mutuall  companion :  Behold  (faith  he) 
dtk& <risf.fi.  the  foote  treadcth  on  a  thornc ,  and  fee  how  all  the  members 
™luitm    con^°^e  li :  tnc  backe  bends  it  felfe,  the  head  ftoupeth,  the  eye 
moft  remote  in  place  diligently  fearcheth,  the  eares  attend 
where  it  is  laid  to  bc,the  hands  pull  it  out,cuery  member  is  bu- 
ried to  fuccour  it:  and  yet  neither  head,  nor  eye,  nor eare,  nor 
hand ,  nor  any  pare  but  the  foote  was  pricked  with  the  thornc. 
And  this  is  that  memento  of  compaction  and  fellow-feeling, 
which  the  Apoftle  enioyneth  fellow-members  of  this  body, 
Hebr.x  3.3.  Remember  them  that  arc  in  bonds ,  as  if  ye  were 
bound  with  them :  and  them  that  are  in  affliction,  as  if  ye  were 
alfo  afflicted  in  the  bodie.  This  fympathie  of  Chrifts  members 
Prftf/commandeth  Christians,  Reioycewith  them  that  reiojee^ 
weepe  with them  that  weepe.Rom. 1 2.1 5  .This like- affection  cucn 
kutfi  kb.9.    naturektcacheth  all  men,vvho  wold  haue  a  friend  to  be  not  only 
Eihicssp.4.      (TW^cufovT*,  but  ffuvttxyHVT*  alfo,  to  be  of  like  fi.jfeUton  one  to- 
Ypardt  another >  that  whether  our  fellow-member  fing  of  mercie 
or  iudgement,  pipe  vnto  vs  of  his  wealth,  we  dauncc  for  ioy,  or 
/lob.  mourne for  his  woe, we  lament. This  was  {Iobs  commiferation, 

Did  not  I  vveepe  with  him  that  was  in  trouble  ?  and  was  not  my 
ibule  in  hcauinerTe  for  the  poore  ?  But  alas,  where  is  this  wee- 
ping with  them  that  weepe  ?  We  weepe  often,  but  it  is  like  the 
Crocadile ,  who  firlt  kils  a  man ,  and  then  weepes  fainedly  for 
him,butforallhcrteares,  3fterdeuouretbhim.SuchaCroco- 
m  icr.41.  dilc  was  m  IJhmael  the  fonne  ofNethaniah ,  who  hauing  fl  aine 
GedalUhjn cpt  for  him  forfooth,and  with  his  fained  tcares  mo- 
ued  GecUlUh  his  friends  to  come  and  mourne  for  him ,  and  at 
aduantagc  flue  therewith  the  fword .  Thefe  weepers  for  their 

fellow- 


Brotherly  Reconcilement.  ill 

fellow-members  afflictions  ,  are  like  thofc  hired  women- 
moumcrs,/*r.Q.i7.i8.which  with  the  woman  of7V^#*£faine 
themfelues  to  mourne,  and  put  on  mourning  apparell,  i.Stm, 
14.2.  which  can  now  fo  vveepe  with  them  that  weepe,as  prc- 
fendy  rcioyce  with  them  that  reioy  ce,and  arc  rather  paffionate 
then  companionate  members,  vvhofe  hcauinefle  may  endure 
(itmay  be) for  a  night,but  ioy  commeth  in  the  morning.  Thofc 
that  indeed  will  be  true  condolers,  mult  lo  be  0 up* <*&£<<>  1  A*« 
3.8, and  fuffcr  with  anocher,chat  (as  ^^iparaphraftically  well 
turnesit)  they  be  mutuo  mole fli>irum  fen  fu  affeflt ,  be  touched 
with  the  fenfe  and  feeling  of  their  gnefes. 

We  n  readc  of  fuch  companion  among  the  AEthiopians,  f^jjjjj 
that  if  any  one  be  hurt  or  harmed  in  any  part  by  misfortune,  all  uf.u 
his  domclticals  and  friends  hurt  themfelues  in  the  lame:  if  he 
halt  on  the  right,  they  limpc  on  the  fame :  if  on  the  left  leg ,  in 
companion  they  halt  on  the  left,  &  communis  eft  omnium  feli- 
city &  inf elicit m  ,  faith  mine  Author  ,  thele  naturall  men 
like  the  naturall  members  arc  touched  with  the  'itwit  and 
feeling  of  one  anothers  gnefes.  And  if  we  will  notlearne  of 
barbarous  and  vnwife,  yet  let  vs  learnc  of  the  wife  and  holy 
menofGod,  atlealtlctvs  leamcofour  members  which  weft  ii 
carric  about  vs.  Behold  and  conlider thy  fclfc,  O  man.  IfPaules 
face  be  fmittcn  with  the  rod,  the  tongue  it  complained,  why 
fmiteft  thou  me?  the  heart  it  fobs  and  fighes,  why  gricucft  thou 
me?  the  eye  it  watereth  with  gricfc,why  falteft  thoume  .;the 
head  it  fhakes,  why  vexed  thou  me?  the  hand  it  points  him  out, 
why  wrongeft  thou  me?  Behold  in  a  throng  and  prcaffe  of  pco- 
ple(faith°  Aufltne)  if  the  footebctrode  vpon,thc  tongue  com-  •****■*• 
plaineth,thou  treadelt  on  me:  if  he  reply  to  it,  I  trode  on  the 
foot,I  touched  not  thee  \  Yes  thou  trodelt  on  me  faith  charitie,      .  _ 

thou  trodeft  on  mc  faith  iympathie,  thou  trodclt  on  me  faith  v-  4" 
nity.-their  fuffering  is  mutuall  as  their  ioy  rcuprocall, 

If one  member  Ire  h.ul in  honour  y*ll reibjce m> it hit.  Isthebacke 
to  be  decked  and  adorned  with  coflly  raiment?  for  ioy  the  head 
will  inuent  it,  the  eye  will  lull  it,  the  feet  fetch  it,  the  tongue 
prize  it  the  hand  inueft  it,  and  the  head  like  our  ?  Sauiour  will  />**»* ->J» 
congratulate  them  all.  In  that  yc  hauc  done  it  to  the  lca(t  of 
E  c  3  thefc 


a  2 i  Bro  therly  Reconcilement. 

thcfcmybrethrcn,yehauedoneittome.This  was  the  reioy- 
cing  of /*<*/*/ with  the  Ph.lippiansfor  their  hcauenly  health,and 
their  refounding  ioy  with  him  for  his  fpirituall  wealth ,  Phil.  a# 
j2.Cor.7.t?.    17. 18.  We  were  comforted  ( faith  <*  he  to  the  Corinths)  be- 
caufe ye  were  comforted:  and  this  confidence  haue  I  of  you  all, 
that  my  ioy  is  the  ioy  of  you  all,  2.  Cor.  2.3.  This  is  the  con- 
gratulation ofSaints,to  reioyce  with  others  ioy ,  and  be  glad 
they  haue  that  in  others,  which  they  polfeiTe  not  themfelues,  vt 
jingulorum  beatithdofit  omnium,  &  omnium  beatttudmum  vniuer- 
\mcuxq\x.  fit04pngulorHmt  faith r  Aufline\\\\2X  the  wealth  ofeach  one  may 
bethewealeof  all,  and  their  common  profperitie  each  ones 
particular plentie;  that  onebodie being at  vnitic,  the  members 
may  haue  communitie,and  that  common  caremoucfympathy, 
and  companion  of  the  members  which  are  linked  by  a  nearer 
bond  of 
}.link,onefpuic      One  fpirit.  Which  as  a  foulc  in  this  myfticall  bodieknirtcth 
all  her  members  with  loynts  and  nerues,  nearer  then  the  fpirit 
of  man  doth  theiimsofhisbodic  with  arteries  and  finewes  of 
the  flelh.  For  as  in  the  diuinc  efiencc,though  there  be  three  per- 
fons  which  are  in  themfelues  diftinvt,yet  becaufe  they  all  haue 
pne  fpirit  and  nature,  1.  Ioh.  5.  they  haue  therefore  but  one 
reilljoh.  1 7.21.  So  we  alio  though  we  be  many  perfons  and 
members  ofonebodie,  1.  Cor.  12. 12,  yet  becaufe  we  haue  all 
but  one  fpirit  ,verf.  1  ?.  we  mud  ncedes  be  like  them  (Aft.  4.)  of 
one  heart  and  one  mind.And  therefore  fith  from  one  foule  and 
fpirit  humane,  contrarie  iudgcmcnts,difagreeing  thoughts,and 
tjtriflUb.s.Z'  oppofitc  motions  cannot  properly  proceedc,  but  (  as f  Nature 
tb*j*p+        teacheth)  the  fame  defire,  the  fame  luft  and  will :  well  conclu- 
ded PWhis  Philippians  in  the  bond  ofpeacefrom  the  vnity  of 
this  fpirit,  Phil.  2.2.  Ifthere  be  any  fellowjbip  of  the  fpirit  }fz'nh  he, 
be  like  minded,  hauing  the  fame  louc,being  of  one  accord  and 
of  one  ludgement.  And  indeed,  feeing  as  corporall  wedlocke 
putteth  two  foules  in  one  bodie,  Eph.  5.:  1.  fo  fpirituall  man- 
age with  Chrift  through  this  fpirit^  maketh  but  one  foule  fas  it 
t  Ltb.l  ethic     were)  in  two  bodies,  1 .  Sum.  1 8.  as  l  Ariftotlefyikc  of  friend- 
©Ephcfj.*.     fliip.  Surely  as  the  former  couple  being  <n/<rcr»|u£,(  asu  Paute 
xPhiiip.4.3.     fpeaketh)of  the  fame  bodie,  mult  needes  be  x  fyfyyu ,  yoke- 

fcllowes, 


Brcthcrly  Reconcilement.  223 

fellowes,to>'draw  both  one  way:  fo  thefc  latter  paire,  being ->Ecdc-x'-- 
#*'ft4vx">  of  thciameipirit,  (  PhtL  2.  2.)  mud  needes  alio  be 
o^o£uv«/,yoke-fellowes,to  mind  one  thing,  and  draw  both  one 
way  in  their  iudgements.  Thus  were  thole  former  Chnitians 
of  one  heart  *\\&fouley  becaufc  they  had  this  one  fpirir,  tff&tij 
32,  This  vvitnefledz7>rr«//w»' of  thole  later  Chnitians  in  his  L^>*L**Ge*t. 
time:  Ammo  ammify  mi/cemnr,  We  are  of  one  heart ,  of  one 
mind,  and  one  judgement ,  becaufe  wehaueoncfpirit.  And 
this  is  the  neareft  of  all  bonds  that  heaucn  and  earth  can  afford. 
For  our  God  of  peace  to  knit  our  affections,  bindeth  vs  with  all 
-cords  of  loue  pofilble  to  be  found.  Firrt,  becaufe  men  of  one 
king.lomclo'je  one  another  better  then  llraungers,  that  v\c 
might  do  fo,  hcmzdcvsonel'jnvdome,!.  Pet.  2.  not  any  of  vs 
alicntsandforreiners,but  all ofone commonwealth,  Ephef.im 
12.  An  J  becaufe  in  one  kingdome,  men  of  one  citic  com- 
monly lone  be(t,that  we  might  do  fo  he  male  vsfetltrv-citi^cnx, 
and  that  wi:h  the  Samts.i/^  19.  And  becaufe  in  one  towne  fa- 
ctions do  arife,  and  domclhcals  loue  more:  that  we  might  do 
nolcffe,hemidc  vs**?W/&j^,  as  there  we  may  readc.  And 
becaufe  often  mans  enemies  are  they  of  his  houfc,  and  brethren 
of  all  the  familic  loue  belt:  that  we  might  do  likewife,  he  made 
vs  all  brethren^  JM*t.  2  7,  And  yet  becaufe  brethren  may  iarre, 
and  the  members  ncutr  fall  to  warrc:  that  we  might  ncucr  fall 
out,  lie  made  vs  onebodic,  Ephef,^,  And  yet  again?,  becaufe  the 
members  ofhisb.idic  may  bcdimded,and  our  fouleisncuer  at 
diuiiion:  that  our  minds, wils,  mid  iudgements  might  for  cuer 
be  vnitcd,  he  gauc  vs  this  anefpirtt,  \\  Inch  is  the  bond  ofpeace. 
Whcreforc(that  with*  chc  Apo/tle  I  may  exhort)  I  pray  lino- 
Aim  ,  and  befecch  Sy-uichc,  that  they  be  of  one  accord  in  the 
Lord.  Let  the  bodie  ot  Antichrist,  becaufe  it  hath  not  this  one 
fpiiit,  but  like  that  mad  bodie  in  the  h  Gofpell  is  poflcflcd  wiih  <u Markc  y , 
a  legion  ofcuillfpiritsjether members  beatcoie  another  as 
dtd  his,  which  cannot  be  bound  with  thefc  chainesofvnitic,  as 
hiscould  not  with  bands. But  feeing  Chrilts  bodie  ,  which  ye 
are,harh  onefpinr:1 1  befecchyou  brethren  bv  l\*t  namcof  our '  '-c 
Lord  [efus  Chrilts  fake,  that  ye  all  fpeakc  one  thtog,  that  there 
bcnodiflcntionsamongyou,  but  be  ye  kmt  together  in  one 

mind. 


214  Brotherly  Reconcilement. 

*  *pfcer.4.|.  mind,  and  in  one  iudgemcnt, k  indcuouring  to  keepe  the  vnity 
of  the  fpirit  in  the  bond  of  peace:  and  rather  becaufc  it  is  com- 
maunded  by 

4.Jink,«ncLord  One  LordJFot  though  on  earth  there  be  many  Lords,yec  vn- 
to  vs  there  is  but  one  Lord  Iefus  Chrift ,  by  who  are  all  things, 

/Luke  *.  aiKi  wc  by  him.i.CV.8.6.who  as  he  came  in  the1  raigne  of  Ah- 
g*ftu4,z  time  of  peace,  and  was  brought  from  heauen  with  an 

m  verfc  14.      "Angclicall  long  of  pcacejfo  being  indeed  the u  Prince  of  peace, 

•if*.*.*.  at  his  rcturne  to  his  Father,  left  he  his  feruats  the  cognifancc  of 
peace,  hh.  14.27,  'Peace  Ileaue  mthyoHjny  peace  Ijrtue  vntoyot*. 
For  as  malice  is  Satans  Iiuerie,whereby  cucn  Caine  is  difcer- 
ned  to  be  of  that  wicked  one  f  i.Iohn,  3. 1 2.  fo  is  louc  Chnftcs 
badge ,  by  which  each  one  is  knowne  to  belong  to  this  Lord, 
verf  19.  By  this  f  faith  he)  (hall  all  men  know,  that  ye  arc  my 
difciplcs  and  feruants,  ify e  loue  one  another,/^.  1 3 .3  5 .  Not  by 
crying,  Lord,Lord,  not  by  cafting  out  manic  diuels,not  by  do- 
ing anie  great  miracles  in  my  name ,  not  by  prophecy  ing  in  my 
name,  Mat,  7, 2  2.  not  by  fpeaking  with  the  tongue  of  men  and 
Angels,  not  by  hauing  the  gift  of  prophecie,not  by  knowing  al 
fecrets  &  al  knowledge,not  by  faith  that  ca  remouc  mountains, 
not  by  feeding  the  poorc  with  al  your  goods,nor  by  giuing  your 
bodies  to  be  burned,  1  .Cor.13.But  in  hoc  cognofcentjby  this  cog- 
nifance  (hall  all  men  know  ye  are  my  feruants,if  ye  louc  one  an- 
other. Other  that  are  wicked  may  haue  all  thefe  gifts,  as  before 
1  haue  (hewed;  but  \v  mw,  faith  the  Apoftlc ,  by  this  badge  are 
the  children  of  God  knowne  &  the  children  of  the  diuell,i.M, 
%r  o.This  was  the  badge,  whereby  as  the  Scribes  and  Pharifes 

•Afts4-*3«  •  kncw  by  the  boldncfTe  and  learning  of  Peter  and  hhn ,  that 
they  had  bene  with  Chrift :  fo  the  heathen  knewthofc  primi- 
tiue  faints  to  be  Chriftians  and  belonged  to  (Thrift,  when  they 
cried,  Vide  vt  inuicemfe dihgant ,  See  how  thefe  Chriftians  louc 
one  another.  Jpfienim  inuicem  odertmt,  for  they  hated  one  ano- 
.     ^  thcr,  faith  *  Tertnllian ,  and  (hewed  by  their  badge,  that  they 

fGtnt'  were  of  their  father  the  diuell ,  feeing  the  ^Iuftes  oftheirfather 

1  lohn  «-44-  thCy  would  Jo,and  be  as  readie  to  kill  one  anothcr,as  wc  to  die 
one  for  anoiher,&  lay  dovvne  our  liues  for  the  brethren. Which 
badge  of  one  Zm//eeing  to  weare  on  one  arme  is  not  fufficient 

for 


Brotherly  Reconcilement.  225 

for  them,  who  like  Publicans  and  flnners  loue  none  but  their 
friends,  Math.  5. 46.  our  prince  of  peace,  becaufe  he  is  Lord  of 
Lords  and  King  ot  Kings ,  w  ill  haue  his  feruants  to  weare  it  not 
oncly  on  their  breaft,  but  alio  on  their  back,  and  loue  their  foes 
as  well  as  their  friends,  Math.  5. 44.  A  new  commaundement 
(faith  this  one  Lord)  I  giue  vnto  you .  that  ye  loue  one  another, 
7^.13.34.  But  how  one  another?Eucn  as  I  (  faith  he)haucJo- 
ued  you  mine  cnemies5that ye  loue  one  another.Know  ye  w  hat 
I  haue  done  to  y ou?Ye  cal  me  Maifter  and  Lord,and  yc  do  vvel, 
for  foam  I.  If  I  then  your  Lord  and  maifter  haue  wadicd  your 
fcete  in  loue  to  my  foes  ,  ye  ought  alfo  to  wsfh  one  anothers 
feet.  Theic  arc  (beloued  fellow- feru  ants)  the  armes  ofyour  one 
Lord,whereby  ye  may  fhew  of  what  houfe  ye  come,&  whether 
to  one  Lord,  as  feruants?  yea  as  brethren  ye  belong.  Louers  of 
their  friends  arc  to  him  but  halfe  a  kinnc.yca  are  but  his  brethre 
in  law,  cuen  of  their  wreftedlaw,'  who  taught  to  loue  a  friend  r  M"5  4i 
and  hate  an  enemic :  nay  they  arc  not  allied  to  this  one  Lord, 
vnlcfle  Publicans  and  finners  be  his  kuired.  Louers  of  their  foes 
they  are  his  neareft  kinnc,cuen  his  father,ainl  mother,his  filters 
and  his  brethren,  Olfath.  1  2.50.  Now  (beloued  in  Chrift  Iefus) 
fith  this  one  Lord  left  vs  his  badge  when  he  went ,  to  know  vs 
to  be  his  feruants  w  hen  he  rcturncs ,  what  will  he  fay  when  he 
findsonourbackesthemarkcofthe  Beafr ,  and  on  ourbrcjfrs 
the  badge  ofthc  diucl?  He  will  lay  to  fuch  Christians  as f  he  faid  /war.  ax. 
ofthc  coiiK,  Whole  image  and  fuperfcription  hathit?  whofc 
badge  and  cognifance  is  this  that  you  weare?  Satnns  ?  w  hy  then 
giue  to  Satan  that  which  is  Satans  rye  feme  not  one  Lord  alone 
it  fcemes  by  your  armes  .yc'fwcarc  by  the  Lord  and  by  Mai-  rZcph.i.$. 
chain :  yout  ■  heart  is  diuided  into  an x  heart  to  your  friends,  and  "  \ 
*n  heart  to  your  focs,that  ye  halt  betwecne  me  and  Satan.If y  he  j  2. 
be  your  Lord  go  after  him,  but  if  I  be  your  one  and  only  Lord, 
come  after  me  alonc:for*  ye  cannot  feme  vs  two  marlcrs  whofe  *  Ln^>'-»s. 
feruicc  is  fo '  contraric  ,as  the  k  amitie  of  the  otic  is  the  cninitic  *  iam^.4" 
ofthc  other,  and  whofocuer  vrill  be  a  friend  of  Satan  ,  makcth 
himfelfc  the  enemie  of  Cod  this  one  Lord.  O  then  ve  feruants 
of  my  God  ,  leancnor  to  Satan  ,  vnlcfle  vc  will  leaue  this  one 
Lord.  Kecpc  not  backc  like  •  ,Y/m«*.w  and  Saphr.t  parr  of  his  <  *Xy 

Ff  poflc 


2i6  Brotherly  Reconcilement, 

d  j.sam.i*.  poflcflion.  The  forme  and  Lord  of  Dauid,  like  his*  father  will 
not  be  ferued  with  followers  whole  beards  are  halfe  l"hauen,and 
with  curtald  wedding  garments  of  loue.  He  wborequireththe 
#  i King j.i*.  whole  heart  and  not  the  halfe,  Prou.  23.  like  the  true  emother 
will  not  hauc  it  diuided  into  parts  ,  but  will  haue  all  the  heart, 
all the fettle,  and  all  the  mind,  thrife  all,  leaft  a  thought  of  malice 
fliouldftay  behind, Afo^.22.37.  For  which  feruicc  ofyour  one 
Lord ,  if  doubting  your  reward  ye  refolue  with  them  in  AUla- 
chte.%.14*  It  is  in  vaine  to  ferue  God,  and  what  profitc  is  it  that 
we  hauc  kept  his  commandement,  and  walked  humbly  before 
the  Lord  of  hofts?  Therefore  we  count  the  proud  blcfied :  euen 
they  thatworkc  wickednefle  are  fctvp,  and  they  that  tempc 
God,yea,  they  are  deliuered ;  O  tarrie  the  Lords  leifure  for  his 
reward.  Era  tempos,  there  will  bc,there  will  be  a  time,w  hen  he 
will  difcerne  betweene  the  righteous  and  the  wicked ,  faith  the 
Prophec ,  betweene  him  that  ferueth  God  and  him  that  ferueth 
-p  8     himnot,Verf.  lafi.  Hethatwaitethon  his  Lord  (hall  come  to 

honour , f  faith  Salomon.  Which  though  it  oft  be  not  fo  with 
our  earthly  Lords,  yet  the  Lord  will  not  forget  his  people ,  nor 
forfake  them  that  be  godly.  Thou  Lord,faith  (Dafiid,ha(\  neuer 
failed  them  that  ferue  thee,  Tfal.  But  as  he  promiled  his  fol- 
lowers a  reward ,  and  appointed  vnto  them  a  kingdome ,  be- 
caufe  they  had  continued  with  him  ,  and  followed  him  in  the 
regeneration,  Luke  2  2.  fowill  this  one  Lord,  if  him  alone  ye 
ferue  in  loue,  giue  you  the  kingdome  when  that  great  donatiue 
(hall  fall  into  his  hand,  for  you  to  receiue  it. 

Howbeit  if  this  one  Lord  cannot  linke  fellow  feruants  in 

loue  ,  yet  the 

5.  Linkc,  One      One  faith  wherein  all  we  ferue  him ,  fbould  knit  the  faithfull 

in  affection.  Where,  by/^>&,whether  we  vndcrftand  that  faith 

l  Rom.  j.i.      *»  God,  tJMarh^i  1 .2  2.  by  which  %  hand  we  receiue  h  that  gift  of 

h  Bom^.2 j.    God,  and,*  lay  hold  on  eternall life;  or  thztfaith  cfGod^tApocaL 

1 4.T  2.by  which  feed  of  the  word  we  conceiue  this  hope  of  that 

K  *qM  &      kingdome  (  as k  fome  do  them  both ) :  either  of  them  is  fo  fpe- 

Zinb.nEphef  cifically  one  intheobie£t  of  one  Lord  which  they  apprehend 

(though  neither  numerically  one  in  the  fubiecls  wherein  they 

are  comprchended)that  they  fliould  linke  the  fubic&s  together 

wherein 


Brotherly  Reconcilement.  227 

y/hercin  they  dwell,  to  this  one  Lord  whereon  they  worke. 

And  touching  the  former ,  though  each  man  hath  his  owne  JJj.6"*  ■ 
particular/a//^,  by  which  alone  he /ball  line,  lAbal^  2.4.  which 
in  S  .Paxils  not  numerically  one  with  the  faith  of  his  Tttttt ,  yet 
hauc  they  bothonc^i/^ofthe^/^TIrM.i.whichfpecifically 
is  one ,  and  called  a  common  faith  to  them  both  in  refpeft  of  the 
ob  ec\,v<rrf.4.2nd  ltill  through  the  Scripture  termed  id  the  lin- 
gular number,  the  faith  of the  Saints  y  whether  Iewes  or  Gen- 
tiles. For  howfoeuer  that  Apolile  may  feeme  vnto  fomc,  to  di-  Two  decbtfutt 
ItinguiHi  the  Iewes  faith  from  the  faith  of  rhc  Gentiles ,  in  fay-  g*«  cxpou*. 
ing,  One  God  fhall  iuftihe  circumcifion  *  of  faith ,  and  through    Former. 
faith  vncircumcilioii,/?0«. $.30. from  \%hich  diuerfe  prcpofuios  *  •*. •"'*""'*  *) 
in l  other  places  ■  On^en  here  propofeth  fome  diuerlitie  :  yet  is  /  Ai  Rom*  ; 
not  this  fpoke  (faith  ^Anflme)  to  make  anie  difference  between  3 
the  far. hs  of  thefetwo  nations ,  as  if*/,  and  as  though  through  c,  - 
faith  did  really  differ;  for  as  here  he  auerrcth,circumcifion  fhall  J*»'*?f  *£ 
be  lufl  ified  of  faith,  fo  clfcwherc  he  auouchcth  that  God  wil  ii  - 
ftifie  the  Gentiles  «^/r«^foffaith  alio,  C.f/.:.?.  And  as  here  he  *^V«^. 
aflirmeth,thatvncircumciilonmaJlbe  iu(tified  by  faith, foelfc-  nLA.  it  f*A 
where  he  confirmcth,  that  the  Iewes  fhall  be  iuftiticd  «f  <a  *i?««f  *****  "* 
like  wife  by  faich,  Cjat.  2. 16.  But  this  one  faith  fhadowed  vnder 
thefe  two  prepofuions  ,  whether  it  was  thusfpokenrf^trr/>*rf 
loan ion is ,as  that  Father  notcth  ,  as  Pharaoh  his  dreame though 
one  in  °  matter  was  doubled  in  manner,P  becaufe  the  thing  \n  as  •  c« n  < 1.  »f. 
ccrcainc  and  ofimportance :  or  whether  it  was  to  increafe  and  ' 
exaggerate  the  thing  ( as  Martyr  thinkcth  )  with  thefe  two  di- 
ucrle  phrafes,  as  1  cllewhcrc  he  doth  id  another  caufe :  or  whe-  q  ( 

ther  (as  lerotnc  iudizeth)  he  would  rather  change  the  phrafe  th?  A 

•  1     r  \r     1         1      1     1  •  D  r  r  eitattd tt imm 

ingeminate  the  lame,  as r  ellev\herc  he  doth  in  one  yerle  .or  to  K^ji^wtei 

checkcthc  Iewes  luppoled  reall  difference  of  their  iuftification  l '"'!"? 

from  the  Gentiles,  by  a  veiball  difference  %  as  with  (f.dmn  I  ra-  r  . 

ther  thinkc :  furcly  though  thefc  prcpofitions  be  diucrfe,yet  rhc  'M 

propofitions  are  the  lame,  as  generally  moft  ancient  and  late  7,0. 

writers  do  agree.  As  if,  when  the  Iewes  looked  for  a  difference  J 

from  rvs  mouth,  hefhould  haue  flid  :  And  \\  ill  you  needs  haue 

one?  here  is  all:  God  w  ill  ioftificthc  Iewes  of  faith  ,  &  through 

faith  the  Gentiles ,  which  differ  but  in  word.  Orthofe  of  faith, 

Ffi  faith 


22$  Brotherly  Reconcilement. 

faith  Caluin,  bccaufc  they  were  borne  heircsofthecouenant, 
and  receiued  Kiexpatribm,  o/their  fathers,  %om.o.  and  thefc  by 
faith  ,  becaufe  it  was  to  them  aduentitious  and  thromh  the  fall 
tatter  doubt-  of  the  Iewes .  %om.  1 1 . 1 1 . 

uii  place.  There  alfo  may  feeme  one  faith  of  the  Iewes  and  another  of 

Gentiles,  where  the  Apoftle faith ,  BytheGofpell  the  righ- 
tcoufnelTc  ofGodis  reuealed  bom  fait  b  tofaith.%oman.  1.17. 
Which  reuelation  neuerthelefle,whether  it  be  meant  from  the 
^ll't^ti*'  ^aicn °^ Prcacners to tnc ^aitn ofthfcii hearers ,  as f  Auftine : or 
from  the  faith  of  the  lew  to  faith  of  the  Gentile ,  as  Jerome :  or 
from  the  faith  of  God  promifing,to  the  faith  of  man  bcleeuing, 
as  zAmbyfe :  or  from  faith  in  the  old ,  to  faith  in  the  new  Tefta- 
ment,  as  Chryfoflome:  or  rather  from  faith  imperfedt ,  to  faith 
more  perfect  in  degree ,  with  CMufctihu  and  Arenas  I  rather 
deeme:  furelyitisnotdiftindtineither,  but  one  in  both  them 
t  Mact&Sat.   anc]  yS,  vvhichhke t  Ianus  being  £*/r0».r,two-faccd,  in  the  Iewes 
af  loM.j*.      (as  ic  did in  u  Abraham  that  faw  Ch rifts  day  )  looked  forward 
to  him  that  was  to  come ,  and  in  vs  Gentiles  looketh  backward 
vntohim  who  is  alrcadiegone,  as  P^rwitneiTedof  vs  both 
when  he  fpake  ofthisbifrons  fides,  Atl.  1  5. 1 1.  Webeleeuetobc 
faued  through  the  grace  ofChrift  euen  a*  they.  For  he  hath  put  no 
difference  betweene  vs  and  them  after  that  by  faith  he  had  pu- 
rified their  hearts.  Which  laft  exposition  of  our  latcft  expoun- 
ders ,  as  it  futeth  with  the  limmes  of  the  text ,  fo  is  it  femblable 
to  like  phrafeof  Scripture,  where  the  godly  are  faid  to  grow  fro 
flrength  to  flrength ,  Tfal.  84.  and  to  be  changed/row  glorie  f 
glory  by  the  fpirit  of  the  Lord ,  i.fir.  ? .  1 8.  and  here  from  faith 
y  Mat.f;!2°8.    ^fa^,%o\V.i  7-  fro  axIitlc  faith  to  a'ygrcatfaith,  as  he  prayed 
*Mar.Va4  '    inthe*'Gofpcll,  Lord  I  be!eeue,helpemyvnbeleefe,orasthe 
1  \nm!hl\.   a  Apoftles,  Increafe  our  faith.  Forhowfoeuerthc  Apoftle,  faith 
infrimif.        t>  Clemens  Alexandrinus ,  feeme  to  import  a  double  faith  in  this 
place,  yet  he  purporteth  but  one,*?*/*  per  augment  it adperfellio- 
nem  contendat ,  a  mufterd  feed  of  faith  planted  by  7Jaule ,  which 
watered  by  Apollo,  may  grow  vp  to  a  great  tree,in  whofe  bran- 
ches the  graces  of  heauen  may  build  their  nefts,as  he  feemes  to 
allude.Thus  then  haue  we  all,whether  Iewes  or  Gentiles,bond 
or  free,  rich  or  poore,  one  faith ,  one  I  fay ,  though  not  in  cuery 

fubieft 


Brotherly  Rcancilcmtnt.  229 

fubie&  wherein  it  dwclleth ,  yet  one  in  the  obicft  on  which  it 
workerh,  the  free  grace  otGod  in  Chrift  Iefus,who  was  yefter- 
day c  vndcr  the  Law,and  is  to  day  in  the  Gofpcll  the  fame  Icfus '  &****  #<*. 
and  Sauiour  foreuer.  Het.13.  *3" 3 *** 

How  mould  we  not  then  all  agree  in  one  light  of  truth ,  be-  «.  Vfc. 
ing  To  manie  beames  mining  from  this  one  Sunne  or  righteouf- 
nclTe?  How  fhould  we  not  all  beare  one  fruit  of  the  fpim,being 
fomaay  branches  ingrafted  in  this  one  vine  and  rooccof  Ieffef 
How  mould  we  notallrelifh  alike  each  to  other,  being  foma- 
nie  brookes  dcriued  from  this  one  fountainc  of  grace?  How 
mould  we  notall  content  in  one  fenfe  and  iudgemcnt,beingfo 
manic  nerues  proceeding  from  this  one  head  of  wifdomc?How 
mould  we  not  all  be  of  one. affection,  being  fo  manic  arteries 
fpringing  from  this  one  heart  of  loue?  How  mould  we  not  all 
be  of  one  mind,being  io  many  vcines  drawing  our  nourimmct 
from  this  one  liuer  oflife?  How  mould  wc  not  all  be  of  one  ac- 
cord in  Chrilr  lefus,  being  lb  manie  lines  drawnc  from  this  one 
center  of  grace?  How  mould  wcnotlallly  fquarc  and  propor- 
tion all  our  lbules  and  bodies  each  to  other  ,  being  fo  many  li- 
uing  ltoncs  coupled  and  b'lilt  together  on  this  corner  (tone  and 
foundation  Chnft  Icfus  the  author  &  finifhcr  of  this  one  faith? 
O  what  fympithie  in  our  bodies,  and  vnity  in  our  foules  mould 
it  make,that  thefc  defperatc  comp3tients  arc  healed  by  this  one 
Phifition?  O  what  fymphonic  of  tongues  and  free  affection 
mould  it  caufe,that  forlorn  captiucs  we  are  freed  al  together  by 
this  one  redemption?  O  what  vnitie  of  fpirit  andconiunc^ion 
ofmindc  bred  it  in  the  children  of  Ii'racl ,  that  this  one  Sauiour 
made  them  alHone  miraculous  way  into  the  holy  land,through  d  E*^J.'5-». 
the  red  fca  v>  herin  he  drowned  their  enemies.'  And  what  vnion 
ofmindc mould  it  caufc  in  vs  true  Ifracl  ,that  be  hath  cm.:devs  ' 
all  enter  tnto  the  holy  place  by  one  nrw  and  lining  rr*y,enehu  bloudy 
in  the  red  fea  whereof  he  hath  drowned  all  our  foes  the  fiends 
of  hell?  As  wc  all  then  (  blcflcd  brethren)  go  tins  oneway  tho- 
rough truth  vnto  life  ,  fo  let  vs  not  fall  out  by  the  way  through 
any  error  inth'n  1  fe  ;  \\  c  haue  all  one  faith  and  grace  ofGod  in 
Chrilt  Icfus,  the  one  -\\k\  onely  mcancs  of  our  faluation. 

Which  one  faith,  feeing  our  aducrf  a  ncs  of  the  Romimfinn- 
Ffj  goguc 


230  Brotherly  Reconcilement. 

goguc rent 'in  (under  by  their  idolatrous  fupcrftitions,  how  can 
we  be  but  vnequaliy  yoked  with  thofc  infidels?  What  fraterni- 
tie  and  fellowfritp  can  the  righteoufnefle  of  Chrift  haue  with 
the  vnrighreoumeffc  of  Antichrift?  What  communion  or  com- 
mon vnion  can  light  haue  with  darknefle?VVhat  concord  Chrift 
with  Belial  ?  What  part  che  belecucr  aright  with  the  infideli? 
&:  what  agreement  the  temple  of  God  with  diucl.?faith  S.  Paul 
rub.  t.princip.  2.Cor.  6a  6.  For  though  h  Stapleton  (launder  our  Church  with 
ficLcap.  io.       renting  this  one  faith,yetfith  the  foundation  of  their  faith  is  not 
the  rock  alone  w  heron  we  build ,  but  that  other  of  land.  i.Or.3. 
*  ByfvK* .-  as  hath  bin  in*confcrencc  learnedly  (hewcd:iftheir  religion  be 
confcfefKc.  "  fuperffrtion  ,and  their  Chriftian  profefllon  Antichriftianifme, 
.i>5r'D;D'h">  vvn*cn  nat^  ^ene  as  f°n(%  an^  fubitantially  *  proued :  without 
Traasof  Aa-  doubtwehaue  rightly  come  out  from  among  them,and  fcpara- 
ticirl{l* j  r  /ted our felues iuftiy as zPhiltp CMornay hath fufficiently demon- 

glrxct.de  tec u  .     i-.       r     .         i  •  r  •  »  \  1  ri-r     % 

tap.xo.pertot*.  ftrated.  For  feeing  this  one  raitn  and  onelymeanes  of  life  they 

refufe  at  his  hands  who  freely  offereth  them  all-  fum*ciency,and 

am.  34.    anfwer  yyic^eciiy^  what  &  David  did  well,  Not  fo,but  I  will  buy 

it  of  thee  at  aprice:feeing  they  count  Ch  rifts  robe  ofrighteoufnes 

not  large  enough  to  couer  their  nakednefTe  offinne ,  but  patch 

too  a  peece  of  new  cloth,  as  if  this  old  were  out  worne :  feeing 

1  fcfa.*4.<s.      they  botch  to  it  rkz^menftruow  andfilthie  clouts  of  their  orvnc 

4  2.  Sam.  10.4.  r^tC0Hj^e^e  >  which  like  the  k  curtald  garments  of  Daniels  fer- 

liob.f.iu     uants  cannot  hide  their  fhame,but  do  indeed  defile  them  as1/^ 

confelTed  i  Mine .owne garments  dtfi/e  mey  a  nd  had  more  need  to 

be  wafhed  themfelues  in  the  bloud  of  the  Lambe,  then  be  able 

to  wipe  away  their  fcarlet  fins:  truly  if  they  will  be  our  brethren 

in  this  one  faith,  they  mull  know ,  that  when  they  came  to  buy 

m  Gen.  4».»5-  food  of  life  at  ourm  Iofiph  with  money  in  their  bags,and  merite 

in  their  hands ,  that  they  haue  corne  enough  at  his  hands  for 

nought,and  their  money  backc  againerthat  they  haue  faluation 

for  nought ,  and  their  merits  backe  againe.  For  as  God  tookc 

from  our  firft  parents  their  clothes  of  figge  leaues  which  coue- 

rcd  not  all  their  friame ,  and  made  them  coates  of  skins  to  hide 

all  their  nakednefTe,  Cjen^.i\  So  till  Chrift  take  from  them  their 

rags  of  righteoufneite  and  flgge  leaues  of  merites ,  and  put  on 

them  his  fceepes  clothing,  which  is  the  robe  of  his  innocency, 

we 


Brotherly  Reconcilement.  231 

we  muft  thinke  they  hauc  not  put  on  the  Lord  Iefus  the  author 
a.id  fini/her  ofthis  one  faith, neither  faith  (Thrift  here  in  my  text 
Be  reconciled  to  tbefe  brethren  ,Y ca  ,fith  thcynleaue  the  fountaine  *  lcrlll* 
ofliuing  water,  from  w hichw el- fpring  ofJife  they  fhould  draw 
their  health,  and  digge  to  themfches  broken  cifternes  that  can 
hold  no  water;  fith  as  °  Jonahs  manners  called  in  their  trouble  #/otuh  1.5. 
euery  man  on  his  god,  fo  to  them  intheirmiferiearcasmanie 
gods,and  fto  fpeake  with  vSA'aule)  as  many  Lords  as  euer  had  f  l,Cor  *  * 
the  <lhcathen,onwh?m  they  call.  In r  dangers, Ar/c/V<?i  in  Chip-  f  ^ug  y,^ 
wracke,asthc  heathens  did  Neptune: Laurence  and  Flonantis  in  "«^.£>«,r«p.s. 
houfe-burnings ,  as  the  Eth nicks  did  Vefla :  John  and Taule'in  i^'wJJJl 
tempefts :  Leonard  in  bonds  &  imprifonment ;  for  difeafes,  I  a-  „ 
lenttnem  the  falling  ficknefle,  as  they  did  Hercules  :  RvFtuu  and  „ 
Sebafttan  in  the  Plague:  Ottilia  for  fore  cycs;Apo/lcKia  for  the ,, 
tooth-ach :  <J\Liro.iret  in  child-birth  ,  as  the  pagans  did  Iuno:  „ 
and  /V/row^forreuers.Fortcporall  things,  generally  AmmjA  „ 
the  painims  did  Iur.o :  S,  Lupus  for  their  cornc ,  as  the  other  did  „ 
Ccres.Vrbarfe  Medardfor  their  vines,as  they  did  Bacchtu  :Gal~  „ 
In*  for  their  geefe :  Anthor.ie  for  their  fwine :  Wcndelwe  for  their  „ 
(hcepe  :  Eulogiiu  for  their  horfes  :  Pclaguu  for  their  oxen.  In  li-  „ 
berall  fciences ,  in  generall  Cjreoory  and  Catharine,  as  they  tsf-  ,, 
polio  and  Olfmerua ;  in  fpeciall,  Anfufline  for diuinitie ,  Juo  for  „ 
law :  fafm.m  and  Dammnu  in  phyficke,as  the  other  Efculapius,  „  j 

In  mechanical!  trades  ,  Cnfptne  in  the /hoes  trade  ,  Gudman'm  „ 
the  butchers,.  Scuerwe  in  the  vveauers,  and  Iofeph  inthecarpen-  ,, 
ters  trade.  In  hunting  Enfl  \cbim%  and  in  riding  Saint  Georoe  on  „ 
horfcbacke.Ycafi'.h  cucrie  nation,region,prouincc,nay  townc  „ 
and  village,  hauc  their  tutelar,  or  rathei  titular  gods,  on  whom  n 
they  call  for  hclpc  in  dilxrciTc  ,  as  in  Germanic  S.  ftto  iim  Wd  „ 
S.Gcor^e :  in  Icalie  ,  Peter  and  S.Paule  :  In  Spainc  S. Limes:  in  „ 
France  Afichse/and  Putty fua :  in  Heluctia  lMmtmSM  Hungary  „ 
todomck :  in  Poland  StdttiJUus  :  in  Mufcou/e  Nicholas:  in  Bo-  „ 

isftbert :  in  Colcn  the  three  wifemen  of  the  Eaft ,  called  iy 
the  three  Kingsof  Colen:  in  Aufpur^c  //*/^rr«^?:inMillaine  „ 

,'rofe:  and  at  Iraiutort  Bartholomew  :  Cr  quomodo  pojfmt  „ 
Vnoloco  libri  l:tii;ts  commcmors.ri  om>.  um 

ymgrnndtbm  voinminibm  vix  cempi rtbendert  for/wwtf/.'as  lpca- 

Lecfa 


lyi  Brotherly  Reconcilement. 

keth  Auftine  in  that  catalogue  of  the  gods  among  the  heathen, 
how  can  I  in  one  Chapter  of  this  booke  rccken  the  beadrole  & 
recite  all  the  names  of  their  gods  and  goddefles ,  which  a  large 
volume  could  not  containe ,  feemgfogulis  rebut  froprtadtfper- 
tiunt  officia  numinum ,  as  he  fpeaketh  of  them ;  they  haue  tutelar 
gods  in  euery  toy  &  trifle,  that  I  may  iuftly  exprobrate  to  them 
as  feremied'id  to  the  idolatrous  Ifraelites ,  Where  are  thy  gods 
that  thou  hafl  made  thee  f  Let  them  arife  if  they  can  he/pe  thee  in 
f  Ur.  x  i .  1 5 .    time  of  thy  trouble.  For  f  according  to  the  number  of  thy  C  ities  are 
thy  gods  o  Iuda.  lerem.  2.28.  Seeing  (I  fay )  they  haue  made  this 
fhipwracke  of  this  one  faith  on  the  fands  of  their  mcrites  ,  and 
haue  not  built  but  runne  againft  the  rocke,  and  ftumbled  at  the 
ftoneof  offence :  feeing  wicked  men,  like  thofe  falfe  Prophets 
Deut,  t  3.1 3.  haue  gone  out  from  among  vs,  as  the  Rauen  from 
the  Arke  neuer  to  returne,  and  drawne  away  the  inhabitants  of 
their  Citie,  faying  >  Let  vs  goe  and  feme  other  gods  which 
t  i.ioh.2.1*   we  haue  not  knownc  :  feeing  they^ent  out  from  vs,  that 
were  not  of  vs  (for  if  they  had  bene  of  vs  they  would  haue  con- 
u  i.loh.*.      tinued  with  vs)  cither  for  ambitious  preheminence ,  like  uDio- 
y  *C,SnM't6  tre?hes,  by  that  fcrpentine  perfwafion , x  Herefhallye  be  as  gods: 
^  Mae.4.5?.     .  or  with  y  Demos  for  gaining  this  prefent  world  with  that  *  dia- 
«  i.Sam.22.7.    fc>0i  jca}j  promile,  Allthefe  things  will  Igtue  thee :  or  as  faid  a  Saul 
to  his  feruants,  Heare nowyefonnes  of  Gemini  ^yvillthefon  ofJJhai, 
will  Chritf  the  roote  of  leffe  ,giue  euery  one  of  you  f elds  andvinc- 
yards,  nvillhe  make  you  all  fapaines  ouer  thoufands,  and  Caftaines 
ouer  hundreds ,  that  ye  allhaue  confpired  againft  me  t  Seeing  they 
haue  forfakenvs  in  the  foundation ,  iultly  we  them  in  the  buil- 
h  Gcn.7.1.7.    ding  of  this  one  faith,as  b  Noah  forfooke  the  old  world/  Abra^ 
4  Gen.  19.17.    ham  the  Canaanites , d  Lot  the  Sodomites , e  Ifrael  the  Egyp- 
*  Exod.ia.  37.  tianSj  and  Chnft  himfelfe  the  Pharifes :  and  though  they  would 
build  with  vs ,  how  can  we  build  with  them ,  when  they  on  the 
fand  and  we  on  the  rocke,  when  they  Babel  and  we  Icrufalem? 
How  can  we  go  with  a  right  foote  to  their  worke ,  v\  hen  they 
giue  vs  not  the  right  hands  of  fello  wfhip ,  bur  fmiftras  foctetatis, 
the  lefc  hands  of  their  Iefuiticall  focietie?  Wherefore  no  recon- 
cilement to  them  who  are  the  enemies  of  one  faith,as  Ifrael  was 
forbidde  to  make  peace  with  Moab  and  Amnion*  l)eut.2i.6, 

And 


Brotherly  Reconcilement.  233 

And  though  they  eric  like  Oeboramjs  it  peace  IehutU  it  peace' aJGnS  **•« 
Protcftant?  wcmayanfwerlikehim3  What  peace,  whiles  the 
whorcdomes  ofihy  mother  Ie&tbeiand  her  witchcrafts  arc  yet 
in  great  number?  For  as  the  Prophets/*/;*  asked  Iebo/apbat,  1t.chto.19.1f, 
Wouldefl  thou  he/pet  be  niched,  and  louetbcm  that  bate  the  Lord? 
Should  Chriftian*  be  friends  with  them  who  are  encm.es  to 
the  croflc  of  Chrift  ?  No,no,  faitn  Godto  his  Prophet ,  If  thou 
rerurne  to  them,  then  will  I  bring  thee  backe  againe,  and  thou 
(halt  (rand  before  me :  and  if  thou  take  away  the  precious  from 
the  Vile.thou  fhalt  be  according  to  my  word .  Let  them returne 
Vtt.'otbee,  but  returne  not  thou  mtotbem,  ler.i  5,19.  and  I  will 
make  thee  vnto  this  people  a  (hong  brazen  wal:  and  they  fhall 
fight  againft  thee,  but  they  (hall  notpreuaile  againft  thee,  for 
I  am  with  thee  to  fauc  thee  and  deliuer  thee,faith  the  Lord. 

Hawbcit  if eucr  God  fhall  grant  the  repentiu  c,that  they  may 
know  the  truth,and  come  out  ofthc  fnare  ofthe  diuell  wherein 
they  arc  taken:  ifeuer  they  fhall  come  into  the  vnitie  of  this 
faitn,wc  will  glorifie  God  for  thcm,v% hen  they  preacluhisone 
faith  which  before  they  deftroyed.yca  we  wil  giuc  thanks  vnto 
God  with  thefc  words  of  T>4UtdtCiith  h  CalutnejEicecjuam  lo-  b  CammntM 
num  &  cjHtun  lucundunt  babitarefiatres  in  vnum  .  We  w ill  ftng    '   ',"* 
and  make  a  merrie  noifc  tothcGod  of  laakob,  when  he  (hall 
turnc  them  from  the  power  of  Satan  to  God,  as  'he  perfwaded  »  Gcb.>  17. 
Inpheth  to  dwell  in  the  tents  of  Slum  Mcanc  while  (faith  that  »3 
writer)  we  muft  embrace  all  of  them  which  fubmit  thcmfclues  » 
to  this  one  faith  and  righteoufnes  of  God:  and  let  vs  wifh  with  »> 
ftretched  out  armes  to  embrace  all  that  diflcnt  from  vs,if  to  re-  » 
turnc  in  vmtatemfidett\mo  this  \  nitic  of  faith  they  rcfufc  not.  » 
If  any  kicke  againft  the  prickes,  VAlerefmamiuy  let  vs  bid  them  n 
adieu,  bccaufcnofratcrnitiemuft  wehauc  but  with  thcchil-  n 
of  God  and  brethren  in  ineftit  b.  Which  feeing  we  hold  fa  ft  as  tOatfekh 
the  anker  ofour  hopc,ftedfaft  and  Rue  in  all  ftormes,v*  c  ftiould  ot  Go4* 
not  like  /'**// mariners  loiar  in  our  judgements,  as  to  lcauc  the 
(hip  of  the  Church  in  her  ftraight  couilc  of  hcauen, and  flv  each 
orhecockboteofhispriuatc  opinion.  For  lceing  that  one 
fait  \un  ijcd is  grouded  on  thisonc  faith  ofCod^w  hie  h  15  the  word 
oftrutLfutcly  as  that  docltinisnooihti  but  tlii>o"«;  Mifftm  <-;  \  PpheCa.17. 

G  g  nor 


234  Brotherly  Rtsmcikment* 

/i.Cor.14.35.   nor  nam  any  author  but  the1  God  of peace,  nor  any  ministers 
m  Rom.10.1  j    but  t^c  m  mejfenaers  of  peace:  fo  requireth  it  no  dutie  more  then 
WRom  ia.18.    chc  „ flHfa  0f peace  .nor  commendeth  any  vnitie  fo  much  as  the 
•  Epher.4.3.     o^w^^^^norComandeth  any  profeflion  fo  often  as  herfol- 
f  Luke  10.*.     iowers  to  bc  p  children  0f  peace,  nor  any  charge  fo  ftraite  as  her 
Apoftles  and  fenc ones  to  be  Embafadorsofpe^ce.Ncuenhdcs 
though  we  all  proceed by  one  rule  of  this  matter,yctmind  we  not 
fo  all  one  thing  in  the  manner ,  but  that  confenting  in  the  do- 
ctrine which  is  according  to  godlines,  we  diflent  in  fome  que- 
ftions  and  (trife  of  words,whereof  commeth  enuie  and  euil  fur- 
mifes,i'.777».c\<f.  Of  which  teaching  otherwise,  I  dare  not,  as 
q  Ub  i.ojf.  c.  $♦  ^Tidily  laid  of  (omtiNobt4  noflra  academiamagnf.m  licentiam  dat> 
our  Vniuerfitie  this  way  giuesvsmuth  libertie,  vt  quodcunque 
maxime  probabile  occurrat  id  iure  noflro  lice  at  defender  e ,  that  wc 
may  broach  whatfpeuer  ftrange  docVine  we  thinke  probable, 
r  Ltb.viMerai.  Yet  dare  \  w\t\ir  Gregorie  auouch  of  fome  new-fangled  que- 
ftioniits,  Pr&dicamenta  deStrin<t  qu&  cjtiarunt  ad  cjucftionem,  ha- 
bere non  valent  adrefetlionem,  that  they  giue  heed  to  brawlings 
about  the  law,  which  breed  queftions  rather  then  godly  edify- 
ing which  is  by  faith,  1  .Tim.i  .4.  as  whether  the  late  writers  are 
.    %     not  to  be  preferred  to  the  aunctent  fathers*,  and  whether  humamtte 
tnfermoYts  be  not  vnlawful.  The  Apoftle  bids  fuch/>#/  away  thefe 
tjHefiions 3becaufe  they  avefooli/h  and  vnlearned^.Timoth.i,!^. 
Feolt/hjn  preferring  the  children  before  their  fathers,  as  our 
greenehaire  doth  it  felfe  before  gray  heads,  and  imberbkthe- 
oloaia  thinks  it  felf  able  to  teach  graue  Doctors  how  to  preach. 
Unlearned,  in  calling  the  lawfulneiTc  of  learning  into  queftion; 
and  if)  Timothy  and  Titm  commaundeth  all  Bifhops  which  are 
the  heads  ofthe  tribes  and  ouerfeersofthefeers  j  not  onely  to 
put  them  away  when  they  are  broached  by  them5but  to  flay  fco- 
lifh  queftions,  or  as  the  word  may  import,  to  quench  them  in 
one  before  they  fet  many  or  any  in  the  Church  on  fire,2.7/'w.2 
.     16. 7Y/.30.  For  as  fire  (faith f  IHutarch)  begins  notfirft  in  the 
pr«if.g' eH  '   facred  and  publickc  places ,  butbreedesfirftin  a  priuate  houfe 
by  fome  (nurfe  of  a  candle  among  ftraw,and  after  fets  on  fire  the 
church  of  the  towne:  fo  thefe  fnurfes  of  candles  that  fall  among 
our  papers  in  the  (tudy,  if  they  be  not  liaid  will  fire  theChurch 

of 


Brotherly  Reconcilement.  23  5 

of  God.  How  much  the  more  were  it  to  be  wimed,  that  as  our 
rcuerend  fathers  haue  happily  caufed  an  vniformitic  ofdifci- 
phne  in  the  Church;  lb  they  wold  not  only  execute  that  peace- 
making Canon,thatnone  preach  againlt  the  doitrinc  or*  ano- 
ther ,  but  prefenbe  alfo  gencrant  tenants  of  our  Church  to  be 
followed  by  Churchmen  in  the  lefTcr  matters  ofdochine,  that 
theic foolifhquefhons and vnlcarned might  be  frayed.  And  if 
the  Icwcsbctied  to  their  Cabala,  the  Turkcs  to  their  Alca- 
ron,  Logicians  to  the  axioms  of  their  /4ri/rW*,Phiiitions  to  the 
aphorifmes  of  their  Hippocrates  and  GMen,  Geometricians  to 
the  compatfes  of i:«f/^,Rhctoncians  to  the  precepts  of7*& 
Lawyers  to  the  maxims  oftheir  Iuftmtan,  yea  Grammatians  to 
the  rules  oftheir  Lilly,  why  not  babes  in  Chrifts  khoolc  to  her 
rules.who  is  a  Lilly  of  the  valhes,and  as  a  Lilly  among  thornes, 
Co  this  Chrifts  loue  among  the  daughter:  KUnt.  2.2. 

We reade ofa  crafcie  King  in  c 'Pixttrcb ,  who  knowing  his  iUM*  7M 
enemies  the  Egyptians  would  outmatch  him  in  ihength  if  they  °"  "  4' 
matched  in  minds  and  accorded  in  their  counfel.eniointd  each 
country  the  worshipping  of  diners  beads  w  hich  w  ere  enemies 
by  nature,  and  would  prey  each  on  other;  and  while  cuery  one 
defended  his  beaft  anainft  the  rauin  of  another ,  and  tooke  his 
wrongs  impatiently.it  camctopafie  at  laft  (faith  mine  author) 
vt  ob  itmmaltu  immicUuu  tpft  ejHoejHc  Rentes  re  no  obferuata  tiifeft* 
fibiimiicem  boflefL reddcret #r,that  by  the  enmity  oftheir  bcaiis 
the  people  themiclues  vnawarcs  became  fuch  enemies  that  he 
fubdued  them. Thus  and  more  then  fofubtile  is  thePrinceof 
darkncs,who  perceiuing  vs  to  be  mfwfertbiUs  nvi ' JcpAraliles, 
impregnable  while  knit  in  one  mind  and  iudgcmentjjc  loweth 
ftrangc  qucltions  among  vs,  as  cares  among  v^  heatc, which  no 
leflewe  adore  then  they  did  their  leucrall  gods  (for  alas  though 
in  gcncrall  like  the  "Samaritanc.s  wc  worfnip  o::cGod,&:  hold  • ,  ;       m 
al  one  rruth  of  faith  yetfome  haue  like  the  their  houfholJ  gods,  ♦•• 
and  priu  ueopinionsjwhich  a  theic  con- 

opinion*  while  we  t  others,  &  contend  about 

fl rife  ot  words,  of  opinu  num  im/?  u  :n.u  re  rb  ob/-  nuc 

m*r>ofdnsdoi\ngox\  qu< 
;  h  it  from  S.Pdu/)t  ommetb  etmjJirtfe^rMimgs^mdtmifm^ 
G  g  2  -gs 


x  \&s  17  J  I. 


1  Vomer  in 


a  Orau  deft- 

cmulMoHdC.  \ 


ilohn  3.25. 


Two  motiues 
vnto  peace  in 
preaching. 


l.fatrngof 
biWdfe. 


*  Math. 13.3. 
WPfaUi. 


236  Brotherly  Reconcilement. 

mtfngf  through  vaine  dsfpfttations  of  men }  1  JTimA^.  After  which 
nouelties  as  mens  cares  do  naturally  icch,2.  Ttm.  4.3.  when 
xAthenian-like  they  giue  themfclues  to  nothing  To  much  as  to 
hcarc  fome  new  things  r  fo  are  thereby  Y  wauering  children  ca- 
ried  about  with  cuery  wind  of  vaine  do&rine ,  h  tw  kvCh  %  rSr 
Af^Trovyby  hazard -cart- and  chance-throw  of  men  thatfpeake 
at  aduantage,or  as T  fome  expound  it,that  can  coggc  a  die  with 
craft  for  aduamage,whereby  they  lie  in  wait  to  deceiue  the  fim- 
ple.  And  therfore  as  fpiritual  fathers  muft  forbeare  to  cary  them 
vp  and  downe  with  diucrs  and {trangedodtmes,H^r.  13.9^0 
muft  tbcy,if  they  wil  bearc  and  beget  children  of  peacc>be  them 
feluesthe  mclTengers  and  fathers  of  peace,  leaft  their  life  caft 
their  dodtrine  in  the  teeth  with  that  reproch,  Rom. 2.21.  Thou 
which  reached  another  peace,  teachdt  thou  not  thy  felfe  ?  and 
thou  that  prcacheft  a  man  (hold  not  iar  in  the  houfe,doeft  thou 
warre  in  the  temple  of  God  ?  For  as  a  Arazianzene  faid  wittily  of 
Zachartes  filence,the  ftrings  ofwhofe  tongue  his  fon  John  Bap- 
ttfts  birth  vnloofcd,  non  decebat  vtpAter  voeufileret  cum  vox  pro- 
gredcreturjt  was  not  meet  the  father  who  had  begotten  abvoicc 
and  a  crier,(hould  himfelfe  remaine  filent :  fo  neither  is  it  fit  the 
fpirituall  father.who  begeteth  peace  in  his  people,mould  con- 
tinue himfelfe  an  vnpcaceable  paftor .  From  which,  whether 
ftrife  ofwordsxn  his  do£triuc,or  r Ailing  andeHttie  in  lifc,(thc  two 
daughters  of  teaching  otherw$fe%\.Tim.6. 3.)  how  can  I  better 
dilTwade  my  fellow-  feruant,then  iniinuate  with  Saint/Vi«/,thac 
while  in  the  one  he  takes  no  heed  to  himfelf,and  attends  not  to 
his  doctrine  in  the  other,hc  fhall  neither  faue  bimfclf  nor  thofe 
that  hearehim,i.7i>w.4.i6.For  though  he  fwell  with  the  abun- 
dance of  fuppofed  reuclations  intheprorunditieofhisknow- 
lcdge,yer  that  fciencc  puffes  him  but  vp,faith  the  Apotf  Ie,vc.4 
and  like  a  bladder  with  a  pricke  of  his  confcicnce  /hall  he  irre- 
uocably  fhrinke,  being  deftitute  oftruc  wifedome,  and  corrupt 
inms  mind.  And  if  thus  he  fit  i  x\cMofes  chaire  to  his  people,and 
in  that  dfe*te  ofretckednefic  to  fellow-  paftors ,  he  may  happely 
faue  his  flockc  by  preaching  to  others,  but  fhall  be  a  caft-away 
himfelfe  in  not  confenting  with  his  fellowes,  i.CV.  9.  And  in- 
deed if  his  doftrine  crie  peace,  peace^to  his  people^  when  there 

is 


Brotherly  Reconcilement.  237 

i*  no  peace  in  him  with  other  Preachers ,  as  he  is  but  like  the 
Cooke  drcfilngmeatc  for  others  ,  and  €  tafts  nothtmfctfe  of  the  <  Hcb  6 .;. 
wood  word  of Godx  fomal  he  belike  AW?/carpentcrs,that  made 
the  Arke  to  fauc  others ,  and  perifhed  themlclucs  in  the  flcud. 
For  ifthus  like  JMer  carte ,  he  point  out  the  way  of  peace  too- 
thers which  himfclfe  doth  not  walke,  he  (ball  be  that  vnvvife 
wittie  man  which  hath  inftrudted  nuny,and  yet  is  vnprofitable 
to  himfclfe,  EccUf.^y.i  8.ycafo  vnprofitablc,  as  although  like 
the  water  of  Baptifme,  faith  *  (jreoory ,  hewafhaway  by  Gods  f //««/.  17. 
grace  the  finnes  of  other  men,  a  nd  fend  them  to  heaueiv/>/£  m- 
menmcloacas  defcendet ,  yet  fhall  him  fcjfc  like  it  goc  downc 
into  the  fincke  of  Cwmc  3nd  pit  of  perdition ,  that  all  men  may 
truly  eric  of  him  as  they  did  of§  Chrift  vnrruly,  He  fatted  others,  s  wit|,.a74f. 
but  himfelfe  he  cannot faue,2nd  himfelf  at  his  end  moil  wretched- 
ly complainc }hThev  made  me  the  keeper  of  others  vtnej,  but  Ikfpt  k  Cawci.fi 
not  mine  owne  vine. 

Which  the  rather  he  fliould  attend,  feeing  as  by  ft  rife,  enuie,  'h!Sc  km 
and  hatred ,  which  come  of  ftrange  qucftions  and  teaching  o- 
thcrwife,  he  mail  not  faue  himfclfe  :  fohisfheepercfulingto 
drink  of  his  troubled  water,he  (hall  hardly  fauc  thofc  that  hcarc 
him.  Wherein,  fith  hqtterevt  t/ideam,  fpeake  in  the  pulpit  that  I 
may  fee  it  in  thy  pradifc  ,  is  (till  thy  peoples  voice  to  their  Pa- 
ftor,  as  they  faid  to  the  chiefe  fhepheard  of  our  foulcs, '  quid  fa-  1  I0M.3?. 
cutfttid  operant  yvt  videamtu  &  credamm  /i^i? What  doeft  thou 
workc,  that  we  may  fee  and  bcleeuc  thee  ?  furely  thy  flockc  like 
k  Iaakobs  (heepe  in  drinking  ofthy  water  .will  conceiucofthc  4Gcd>jM* 
immortall  feede  like  the  rods  (  I  mcanc  examples  and  woikes) 
that  arc  before  their  eyes.  And  therefore  as  Chrul  thcarch- 
(hepheardJtir(l  n  rought  and  then  taught,"1  firft  wasmighticin  ;  A5  f  f 
deed,  and  then  powcrrull  in  word  ,  and  wrought  that  in  thirtic  " 
yeircs,  which  after  he  taught  but  in  three ;  as  Dffl  in  the  fhewed 
the  blefTednedc  of  poucrtic  ,  and  then  taught  in  thclc , n  'Blefled  *  Li  k  t.\<x 
are  the  poor r:h*rlt  wept  in  the  cratch  ,  ami  then  taught,  °  'HU  [fed  •  Vc,fc  »»■    i 
are  they  thttwrcp:\\\[\  himfelfe  hungrcd  and  then  taughr,P/?/r/^  >Vcrfcl* 
fed  are  the  hwtgne :  fiift  would  be  periecutcd  into  Egypt »  and 
then  taught  e  the  perfected  for  my  fake  ,  to  make  his 

doctrine  more  cffc<5tuail:fo  thefc  fub- ftiephcard*  cV  pro-paftors 

Gfl  3  too, 


23 S  Brotherly  Reconcilement. 

too,  if  they  will  perfwade  Iffacl  to  go  the  way  of  peace  into  the 

f  Dcum.ij.  promifedland,muft  like  the  ^fpiers  that  fearched  that  countrie, 
{hew  them  firlt  the  good  fruite  thereof  in  cheir  hands ,  before 
they  preach  and  bring  them  word  ,  It  is  a  good  land  which  the 

r  Et-flMHtr.  Lord  doeth  giuc  you,  go  vp  and  pollefle  ic .  For  as* Cyprian 

wd.  faid  truly  in  the  perfon  of  our  people :  If  when  I  aske  a  fellow- 

traueller  the  right  way  to  our  country,  he  point  me  out  one,and 
go  himfelfe  another ,  I  will  not  regard  his  words  that  he  fpea- 
keth ,  but  follow  his  paths  that  he  walketh.  Which  yet  neither 
he,  nor  I  fpeakc  ifrom  him ,  to  ftay  anie  from  going  the  way  of 
peace,  which  at  the  pointing  ofc^<fra/^they  fhould  runne, 
though  it  go  not  before  them:but  to  tell  the  leaders  of  the  peo- 
ple,whofe  works  fhould  be  miracles  to  conduct,  as  their  words 

/Phil,  j .17.  are  oracles  to  inftruct.,  that  vnletie  with  f?Wf  they  can  fay ,Be 
ye  followers  of  me  ,  and  rvalkefb  as  ye  haue  vsfor  an  example ,  they 
will  not  follow  peace  nor  enfue  it.  And  indeed  etfimnltisprofunt 
dicendo  cjudt  non }  f admit,  plur  thus  tamen  prodeflent  faciendo  qu<t  di- 
cunt ,  although  they  winne  many  by  faying  as  they  do  not ,  yet 

1  ub+d*  do5lr.  fhould  they  gaine  more  by  doing  as  they  fay  ,  faith c  S.Aufltne. 
^jiorailart.  And  therefore  as  the  houfe  Cocke ,  faith  u  (Jngory ,  the  better 
4.c*/>.*.  to  waken  others  by  his  crow  of  day ,  to  make  them  rife  to  their 

labour,  firlf  wakcth  himfelfe  thoroughly  by  clapping  of  his 
wings :  fo  he  who  is  the  watchman  of  ifrael ,  the  better  to  wa- 
kensfchers  with  that  day-crow  of  Taule^K^m.x^.  Hora  nunc  eft 
nosefomno  experaifci ,  It  is  now  the  houre  we  fhould  arife  from 
fleepe,  muftfirft  waken  himfelfe  thoroughly  with  thefetwo 
wings  of  taking  heed  to  himfelfe,  and  to  dotlrtne ,  before  he  crie 

2  Ephd.  j.14.  7  Awake  thou  that  fleepelt ,  ftand  vp  from  the  dead ,  and  Chrift 

fhall  giue  thee  light.  We  vczdcoflohn  Baptift,that  not  onely  he 
had  avoicc , buz  be  was  avoice ,  /oh.  1.2  c.  a  voice  in  his  head,  a 
voice  in  his  hand ,  a  voice  in  his  word,  a  voice  in  his  worke  ,  a 
voice  in  his  eye5a  voice  in  his  care,3  voice  in  his  feet,and  a  voice 
inhisapparell,a  voice  in  his  meate,  3nd  a  voice  in  his  fading; 

-  jCor.Hio.  tnat^  may  truly  fay  of  him  as  laid  7  Paule  in  anothcrmeaning, 
There  werefo  many  kinds  of  voices  (  as  it  came  tc  pAjfe  )  in  t  his  little 
tvord^mdnone  cf  them  was  dumbe :  and  he  might  fay  of  himfelfe 

a  vcrfe  18.     with  a  £,  Tattle  of  as  good  tongues ,  /  thanke  God  I  /peak* 

moc 


Brotherly  Reconcilement,  230 

mot  languages  then j  c  all.  And  this  clouen  tongue  of  John  Baptift, 
this  vox,voci4  & x/j/<f,oflife  and  lcarning,drc vv  the  wicked  Pha- 
rifes  to  his  baptifme.  And  as  the  Poets  fable  o$Ampkior.s  voice, 
that  it  druc  fauage  men  to  ciuilitie,as  it  had  bene  trees  cV  ftones 
to  the  building  of  Thebes ;  fo  this  yoicc  drue  dead  trees  to  be 
trees  ofrightcoufneiTc,  and  of  (tones  raifed  children  lotsfbra- 
hamyMath.^.  Many  haue  a  voice  indeed,  like  Herod  the  voice 
of  God  rather  then  of  men,but  like  John  they  arc  not  a  voice.Or 
as  Plutarch  fpake  ofthe  Nightingale,  Voxes%  prtterea  nihil >  ma- 
nie  a  fwect  finger  in  Iiracl  haue  a  voice  and  nothing  ciic,  w  hi ch 
cricth,  peace ,  peace  to  their  fheepe ,  when  there  is  no  peace  in 
th.mto  the  fhephcards :  and  their  fernions  of  peace  to  their 
babes  confuted  by  an  vnpeaccablc  life  to  (tronger  men ,  nouri- 
fheth  them  not  with  fiicerc  milke,  fuh  like  milke  vndcr  too 
much  fire,  in  turnes  in  the  icething. 

Wherefore  as  Publicans  and  harlots  came  to  Iohn  in  the  way 
of  obedicncCjbecaulc  he  came  to  them  in  the  way  ofrighteoHjnejfe, 
Math.z\.%  2. and euen  the  Pricfts  and  elders  reioiced  for  aiea- 
fon  in  his  light , b  becauie  he  was  both  2/linino  in  dotfrine,and  *  ld».j.  35. 
2  burnm*  hmpc  in  life  :  yea  many  walked  inhislight,  becaufc 
this  ftarrc  went  before  them  to  Chrift ,  and  (landing  ouer  him, 
pointed  him  out  both  by  life  and  doctrine,  Behold  the  Lambe: 
fo  will  thy  fheepe  flockc  to  thy  food  ,  when  thou  leadctt  them 
by  life  togrecnepafrures,&:  come  to  thy  l;ght  v%hen  thy  deeds 
arc  notrcproucd.  Othcrwilc  it  thou  hold  out  the  word  of  ttuth 
and  peace  to  others ,  when  thou  art  vnpeaccablc  thy  fclfc ,  thou 
art  but  as  a f Airier, which  carietha  torch  in  his  owne  hand,  to 
(hew  others  his  dcformitie ,  whereby  he  is  derided:  and  thou 
letter!  thy  light  (Line  before  men,  that  they  may  fee  thine  cuill 
work  cs,  where  by  thou  artdclpifcd.  Thou  breaker!  dowr.c  with 
one  hand  what  thou  bu.itcft  with  the  other, like  the  mother  that 
i  her  child,  but  with  her  filling  afleepe  killed 
him.i./w?  ;.i  <;.  Wherefore  (to  conclude  this  point  '  it  pallors 
will  haue  their  people  to  bring anr  ,  their  cares  and 

hands  ro  build  vpihciclu  brought 

icir care-rings  and  bracelet!  to  the  buil- 
ding of  the  Tabernacle:  they  muli  like  ih  .     thauc/'- 


240  Brotherly  Reconcilement. 

c  ciup.*.t,      rim  and  Thummim  written  in  their  brea(ts,as  thofc  beafts  incJ5"- 
zechie/had  an  hand  for  eucry  wing ,  and  a  work  for  cuery  word 
i  Exod.al.H.   as  ne  na(j  a  d  Pomegranate  for  cuery  bell.  And  then  i/Ia  vox  li- 
bentitts  audit  warn  corda  penetrat ,  quam  dtcentisvita  cemmendaty 
e  T>*ji .part.-..   as  e  Gregorie  fpeakcth,that  preaching  belt  fpeedeth,which  hath 
c<Pi-         M    commend  atorie  letters  from  the  pradtife;  &  valtdior  eft  operu 
Scr.$9.mCat.  ^H^m^H(tVgXimoxe  effcd"tuall  to  pcrfwade( faith f  Bernard) 
is  the  word  of  a  worke ,  then  the  worke  of  anie  word ,  to  them 
whofc  cares  arc  in  their  eyes,  and  their  eyes  in  their  hands ,  that 
like  Thomas  they  bcleeue  not  thy  words ,  vnlelTc  they  fee  the 
s<(len„  u  print  ofs  thofe  nailes  in  thy  hands  and  thy  fcetc,  which  were  fa- 
ttened by  the  maiftcrs  of  the  alTemblie.  And  feeing  the  conten- 
tious paftor  that  bcates  his  fellow  feruant ,  carricth  a  fword  in 
one  hand  to  cut  downc  what  he  built  with  his  trowell  in  the  o- 
h  uh.sAubi.    thcr,let  him  take  hced,faith  h  Zi&uftoWjleaftas  his  good prea- 
t»jittx*f.x.      ching  rcproucth  his  euiil  life ,  fo  his  cuill  life  reprouc  his  good 
preaching,  that  it  become  a  cart-away.  That  when  men  refufc 
i  ioh.5.3*,      his  doctrine ,  he  may  anfwer  with  the  'flicphcard  of  his  foulc, 
The  works  that  1 60 ,  they  bcare  witnefle  ofme  that  the  Father 
hath  fent  me ,  and  if  ye  beleeuc  not  me ,  at  lcatt  beleeuc  me  for 
the  veric  workes  fake,  which  are  the  fruits  of  the  fpirit.  And  let 
thefe  fpirituall  fathers  be  brethren  ofpeace ,  ifthcy  will  begee 
fonnes  ofpeace  with  one  faith,  that  as  by  hauing  fait  in  them- 
felues,  they  may  faue  their  fouls,  fo  by  attcding  to  this  one  faith 
they  may  hauc  peace  one  with  another,  and  faue  thofe  that 
heare  them.  Which  vnitie  of  faith  we  fhould  the  rather  kecpe 
in  the  bond  ofpeace,  (1th  we  hauc  all 
*.Linke,0ne       One  baptifme,  the  folemne  facramentand  oath  of  our  warfare, 
Baptiimc.       whcrein  wc  haue  fworne  before  God,mcn  and  Angels,to  fight 
vnderour  Captaine  againit  his  enemies  together  as  one  man. 
k  MriflMb.%.    For  feeingknature  hath  taught  euen  natural  men  ^i<v  <rvrf  ati- 
Etbx.cMp.il.     rriKiVi  a  louc  and  vnitie  among  fellow- foldicrs,whofe  afredtios 
and  fifts  thefame  caufe  combineth  in  the  n*eld:much  more  may 
grace  teach  Chriftians,  who  arc  fellow- folders  for  the  foulc,  to 
fight  together,  like  Ifrael,  at  one  man,  Iud%  ?  o.  1 1  .Let your  comer- 
{ationbe  a*  becometh  the  GoffellofChrifi ,  faith  Panic  to  his  Phi- 
lippians,  that  ye  continue  in^tiejpmt3andin  one  mind^  ffmct^vnft 

fighting 


Brotherly  Reconcilement.  24 1 

fighting  together  through  the  faith  of  the  Gofpell,  Philip,  t  .  27. 
xCHrtiiu  ftorieth  of  certaine  barbarous  pcople,that  though  they  l  !**.> 
were  euer  banding  in  armes  one  againlt  another,yet  when  e^fl 
lexander  the  Great  came  vpon  them,  quos  a/us  be/late inter fefo- 
titosttunc  fericnli  focietas wnxcrat \  the  qualitie  of  danger  where- 
in they  were  ioyned  ,  ioyned  alio  their  hearts  and  hands  togc- 
theras  one  imn.mP/urarch  reportcth  no  Icfle  of  the  roe  offrete,  «  UbMfm. 
who  though  they  were  often  at  ciuill  warrc  and  fedition  among  ***** 
themfelucs,yctwhcnforreine  power  did  aflaultthem,/)*?r<rw^r 
focietatemcoierunt,  they  conioyned  their  mutuall  aide,&  tooke 
truce  with  thcmfclues ,  which  they  termed  nfyncrettfmnm  ,  the  n  Wafit  pd 
ioyning  of  the  Cretans  together  as  one  man .  And  feeing  wc  u''' taU'^ l  u 
wrcftle  not  like  them  againlt  flefli  and  bloud,  but  principalities 
and  powers,  the  gouernours  ofthe  world  ,  and  princes  of dark- 
ncfTe,£p/7.6\  1 2  .for  this  caufe  fliould  wc  take  vnto  vs  the  whole 
armour  of  God,  that  wc  may  be  able  to  refill  them  in  theeuill 
day, and  hauing  filmed  all  things  fond  faft. This  fhou'd  be  our 
fjnchrifttamfmiu ,  the  Chriftian-continuanccin  one  mindeand 
one  Ipirit,  fighting  together  for  the  faith  of  the  Gofpcll  againft 
the  enemies  ofthe  erode. 

Which,  as  it  if  glorious  to  fee,  how  wc  all  accord  againft  the 
common  adecrfaric  in  matter  of  faith  and  religion:  fo  is  it  as 
dolcfull  to  behold,  how  they  who  content  in  the  fub(tance,dif- 
fent  in  tho  circumftancc,  6:  they  who  agree  in  the  corner  ltone, 
difagree  in  a  corner  cap.  It  cannot  be  denied  what  long  larrc 
hath  bene  betweenc  two  Captaincs  of  our  hoalt ,  as  that  long 
warrc  twixt  the  houfe  of  °  SauI  and  the  houfe  otDatsui;  I  meane  •  ^  ^^-  >.  } 
thofemountaincs  .which  as  the  Plalmiftfpcakes,  fliouldhauc 
brought  peace  tothcvallicscV  people  below  them,  with  thote 
two  h:ls  in  the  ftoricjnuc  fought  lb  fiercely  each  againlt  other, 
that  they  fluked  the  cottages,and  wcakened(I  fcare)  the  hou- 
(cs  that  were  built  vpon  thcm.and  would  hauc  continued  if  the 
houfe  of  .y.t///had  not  waxen  weaker,  and  DahUi  houfe  grow  n 
ftrongcr  from  the  Lord.  It  cannot  be  denied  how  fome  humo- 
hke diftcm peri ng humours )  would  haue  altered  the  Hate 
myfticall  bodic, wherein friruU ftfnkruwl  ca/nlu^Nmcn^ 
tiAficcij)  an<l  moiliurc  or  deaw  ofthe  ipirit  hath  itnucn  againft 
Hh  drought, 


242  Brotherly  Reconcilement. 

drought,  as  cold  charitie  againft  hcatc  in  a  good  caufe.  It  befell 
P  ipijl.  %  ad  P  S.  Cyprian^s  he  complaineth  of  flue  fcifmaticall  presbyters, 
fieb.de  s.presby-  ancj  I  wifh  fome  in  our  Church  mi^ht  not  fing  the  lame  fong, 

ttrtt  fcifmzticu.     ~  .  /7  t-  s  r  r  1  D 

J^uorundam prejbyterorum  maugnitoi  &perpaia  ,  dum  comura- 
tionisfua  mernores ,  &  antiqua  ika  contra  Epifcopatum  meumytmo 
contra  fuffragium  veflrum  &  Dei  indicium  venena  retincntes,  in- 
Jlaurant  veterem  contra  nos  impugnationemfuamy&facrilegad  ma~ 
chinas  infidysfohtis  denuo  renouant.  A  nobis  no  etetlt  vitro  fe  eijei- 
unt>gr  de  Ecclefafponte  fe  pellunt \  Nunc  apparuit  Feltciffimifatlio 
vnde  veniffet,  qmbm  radictbus  &  qmbas  viribnsflarev,  hi f omenta 
dim  quibufdam  confejforibia  &  hort amenta  tribuebant3ne  concor- 
darent  cum  Spifcepofm*  nee  Ecclefiafticam  difctplinam  cum  fide  & 
quiet  e  in  xt  a  precept  a  Dominica  contincrent,  ne  confejfiontsfua.  glo- 
riam  incorrupt  a  &  immacu/ata  conuerfatione  feruarent.  Which 
whether  it  be  the  puffe  of  ambitio  in  fome,  who  like  Diotrephes 
would  haue  preheminence ,  qui  quoniam  nonpoffunt  primum  t§- 
cumm  Eccelefia  obtinerejdcircoillamfctndunt ,  velabeadeficiunt, 
0  Maurawut.  as  1  Beza  himfelfe  truly  fpeaketh ,  or  the  prick  e  of  their  priuace 
iffi.for.ii.  15.  fpirit,  who  would  haue  all  things  made  according  to  thepatterne 
r  De  vnit.  EccL  fffewed  to  them  in  the  mount :  fure  I  am  with  r  Cyprian ,  the  d  i  ucll 
hath  inuented  fcifmes,  whereby  he  might  fubuertfaith,corrupc 
veritie,  and  rent  vnitie,  vt  quos detinere nen  potuit  via  veteris  ca- 
citate,  deciperet  noui  itineris  err  ore.  That  them ,  whom  he  could 
not  kcepe  in  Popene ,  he  might  deceiue  with  Puritanifme. 
Wherin  as  they  pleade  that  the  Church  gouemment  might  be  fin- 
cercly  mimfired  according  to  Gids  word  :  (6  build  they  on  a  falfe 
ground ,  both  fafhioning  the  ripe  yeares  of  the  Church  to  her 
infancie ,  and  feeing  the  Apotrlcs  who  perfited  the  rules  of  do- 
ctrine ,  fcant  drew  the  lines  of  difcipline  foreuery  Church.  All 
difcipline  of  the  Church  according  to  Gods  word?  I  wonder 
their  reading  hath  not  read,  or  their  faith  beleeueth  not  Calum 
fC*hm.m  i.  that  great  reformer  ofGcneua, f  who  telleth  them  all  fo  exprek 
C»r  1 1 .  i.  ly5  Scimm  vnicuique  Ecclefi*.  liber um  effe,  politiaformam  in/fit  ue- 

refibi  apiam  &  vtilem :  quia  rDomimu  nihil  cert ipraJcripJerit.'W c 
know  (  faith  Calvin  )  that  it  is  free  for  euery  Church  to  make  a 
forme  ofdifcipline  or  policie  fit  and  profitable  for  it  felfe ,  bc- 
caufe  the  Lord  hath  prefcribed  no  certainjie  in  this  behalfe.Let 

them 


Brotherly  Reconcilement.  243 

them  heare*  MtrtinBucer  another  of  that  m'md,Ecc/efa  Chri-  j£J  t.  <UrK. 
JlifuA  eft  permittendA  li&ertxs ,  quo  vnAqudque  eum  prdfintat  moau 
ey  rationemftcrarum  letlionum ,  interpret Ationum  Script mrartitu, 
^AtechifmiyadminifrAtionis  Sacramentorum ,  precum  C-  Pfalmo- 
ram  :  item  pub  lice  pec  cant  turn  reprehenfoms ,Qrc \quAm  poffit  quttt- 
bet  Ecclefi  confidere  fuic  populu  maxtme  conduflurAm^c.  And 
exhortetn  eucne  reformer  or  deformer  rather,  vt  quAntumpoJfs, 
in  his  rebiu  ebferues  corforrmtatem  ,  that  as  much  as  thou  canft, 
in  thefc things  thou  conforme.  Let  them  heare  u  Gu*lthcr%  who  "  ,/•#►.  it.».  '** 
fo  often  wiflied  reformation,  Jguoadfidei  d-falutts  d&chwjtr.:- 
duioncs  ApofolorumnullA*  aonofcimus  ,  quAm  qut  fjmbolo  conti- 
nentur ,  quoad externum  vera  Ecc/efaformam  non  inficiamur  illos 
pajfim  mult  a  tradtdiffe,  de  ordtue  catuum  Ecclefafttcorum,  de  Sa- 
cramentorum  admimfratione,  &  tot  a  Ecclef*.  aeconomia.In  quibm 
cum  nan  poffit  er.lem  vbiqne  aenttum  forma  obferuari ,  fie  ill  a  mfti- 
tuerunt  sprout  vrbts  ant  gent  is  altcutus  conditionem  require  re  vide- 
bant.  Et  eonftat  omnibus  ft  cutis  Ecc  left*  in  his  libertate  fuAvfas 
fut(fe :  &  provide  miquos  nimirum  ejfe ,  qui  hodte  velfub  trAduionu 
Apo folic  Arum  nomine,  vel  quocur.que  alio  pratextu  omnes  ad  ean- 
dem  f$rmam  Aftrinitrc  conAntur.  Or*  this  minde  is  x  MufcuLu,  x  Jj  ctm-f* 
)'  Dahahs,  z  Kimedoncius ,  and  euen  a  fiez*  himlelfc ,  molt  ftn&jDipmJl 
difciplinariansthatmi°htbc.  Wherefore  they  oricuoufly ofend, 
faith  °  Zanchius  ,  who  for  thefe  indifferent  ceremonies ,  trouble  the  jentt.  cap  4. 
churches ofC/od by  the ir  fc ifm e;  htccine  ef  pietAs  quttm  iaci.  :f£s' 

h  zc  cine  eft  chAritAs  quam  debemus  Scclefis  crfatribus  r  Is  this  the  ii. 
pietie  faith  he,  and  puritie  whereof  we  brag?  Is  this  the  charitic  *  i^,1.  */*,. 
we  owe  to  our  mother  the  Church  and  our  brethren?  Shall  \vc  ml 
thus  Pharifc-like  tithe  Annifc  and  Cummin  ,  and  leaue  the 
greater  matters  of  the  Law?  Shall  we  thus  tfriuc  and  fbugtjte 
in  the  wombc  of  RebeccAh?  Is  this  the  oath  we  tooke  in  our 

it  together  asone  man  againlt  Satan  ?  Shall  we 
thus ftand  amazed  at  fquares  and  rounds. at  white  and  a :  black? 
Surely  then  the  by-ilanders  will  fay,  A  Puritane  is  a  Proteltant 
frayed  out  oi  his  w  its, that  fwallowcth  a  Camel  in  lite,and  (trai-  • 
ncthout  aGnatindilcipIinc.  I  wifh  they  would  rather  heare  S. 
*  .1  >(lwes  iudgement,fpeaking  of  thcieeccleiialticall  rites  and  «  E  .-  '  . 
ceremonies:  Totum hit  gtnm  return  UherAs  habct  obferuAttonrs^  aft  >.  «i/««. 

H  h   2  MM 


244  Brotherly  Reconcilement. 

nee  dtfciplina  vlla  eft  in  his  melior grauiprudeti^  Chrift  iam,  quam 
vt  eo  modo  agat^quo  agere  viderit  Ecclefiam,  ad  quamctinque  forte 
dtHenerit.£lupdenim  neque  contrafdem^neque  contra  bonos  mores 
iniungitnr,indtffer enter  eft  habendum,  &pro  eorum  inter  quos  vi- 
b  Lib  deTorcn.  uitur>focietateferuandumeft.Cu7n  Romamvemo  f  faith  he  j  ieiuno 
mtta.  ad  omnevi  Sabbat  hoicum  h/cftimtnon  teiuno.  SicetiatH  ad quam forte  Eccle- 

prorreffum  at-      „  r  r       •  ■      rC   r         F    / 

mut  promoiuw,  ft^m  veneris  ,et  us  moremjerua,ji  cuiquam  non  vx  e^eJcancuilot  nee 
siormem  adttu  qtiemqua  tibu  Ifourgnat-ftrainers  weighed  this  welLthey  wold 

C-exitHVtadve  J        ,-'  .  r     r       tr     i_  1     •        1  1  •         i 

ju;um,&  cake-  not  ror  wearing  or  a  iurpliic  bury  their  talent  in  a  napkin ;  they 
*rT*dme*rJs'  vvou^  not  ^anc* on  a  corner  cappe.as  on  the  corner  ftone;  they 
c*d  )umJ,  ad  would  not  trouble  Chrifts  fpoufe  for  a  ring  in  mariage,  and  re- 
cubiU*Mf<dt.  f|  fe  to  ,)refcnt  her  as  a  chaft  virgin  to  Chrift:  they  wold  not  for 
nosconuerfttio  the  crofle  in  Baptilme  leauethe  rountaineot  liuing  water,  and 
S5JJIJ3J!  become  fiich  enemies  to  the  crofle  of  Chrift  Iefus. 
tertmu.  Htrmm  The  vfe  whereof,  if  it  be  Antichriftian  and  Popifri  fas  they 
toftZfopinafn  pretend  )  then  was  the  good  Empcrour  Conftantine  a  Papift, 
fiUgtmtxpftu-  then  were  the  auncients  all  Papiftes ,  who  \Ccd  it  fo  often. 
nuiuminntnm,  I  find  indeed  three  vies  of  it  among  them.  Firft,  they  figned 
trtditioubipr*.  their  foreheads  with  the  figne  of  the  crofle  at  their  going  out, 
confuttudoton-  coming  in,apparelIing,fhooing3w'a(hing,eating,lying  clowne, 
jjrm*mx,&fi-  fittingjighting  of  candles,  as  hTertullian  ftieweth  thofe  Primi- 
i&io!!em  tra-  tiue  Chriltians  did  by  tradition  and  cuftome,  which  afterward 
*ud?mfid"fU*  c°tners  vfe(*  (as  tney  thought)  to  driue  away  the  diuel.  And  thus 
trocmaturiaut  thedPapifts(who  neuer  found  an  error  fpucd  out  by  any  anciet 

Jj55SSfri  which  they licked  not  VP)  fopvftwouty  do  abufe  it.  Secondly, 
p'-rfpsxe'rU,  as  the  Iewes  for  better  remembrance  fprinckled  the  pafcall 
dcilllm  euft  *d  Lambes  blood  on  their  doorc  poftcs3£.W.  1 2.  fo  thofe  aurici- 
Hebodor.&E-  ent  Chrift  ians  in  like  manner,  for  better  memoriall  of  Chrises 
fJ?v*g,i"a?;.b'  death  and  paflion,  figned  their  forehead  with  the  fignc  of  the 
L*8xn.Ub+.tU  crofle,as  cLaclantius and  Saint  ^/*y?*^obferue.Thirdly,wheras 
^r/foft^l'  the  heathen  taunted  Chrifiians  with  their  crucified  Chrift  ,  as 
tUrncnji  aduerf.  thc  Apoftle  i  .^V.i.in  bis  dayes  infinuateth  of fome JVe preach 
ryfd'clxcch^  Chrift crucifiedyVirto  the  Iewes  euen  a  (tumbling  block,  &  vnto 
^Ttui  tde  r^e  Grecians  foolifhncfle :  the  ancient  Chrift  ians  ftoutly  refol- 
Syrtb.AdCaitcb.  uingwith  Saint  Paul,Cjal.  6:  But  God  forbid  that  -wejheuldrcioyce 
C'g  '  r  *n  any  thing  l>ut  *n  r^e  erojfe  of  our  Lord  Ie  (its  Chrift ,  where  by  the 
iib.  1 ,  dialog. rincenlMb**}.  CAj>.2p.  &  i&i.&c.  c  £#.4.  dt  Mtra  fcf'unt. t*f.i6.  i  CaP' 3o-  &  Cam% r*^'*- 

wor/i 


Brotherly  Reconcilement.  245 

world  is  crucified  vnte*  vs,  andrve  vnto  the  -worlds  in  the  place  ofal 
(hame  make  the  figne  of  the  Croflc,in  figne  that  they  were  not 
aftiamed  of  their  crucified  Chrifr.  And  this  tsfuftwe  in  his  10. 
fcrmon  onthefeaftofthehcly  £ro(fe,  preaching  on  riiat  cited 
text  of  the  Apoftle,  Cal.6.  But  Cod  forbid  that  Ijhouldretoyce  m 
Any  thing  but  in  the  crojfe  of  Chrift^&c. dot\\  obferue.  His  words, 
becaufe  I  fpeake  onely  to  the  learned, I  will  cite  in  Latine,  ATo>i 
eft  magnum  in  Chrifti  faptentta  gloriari:  magnum  eft  in  cruceglon- 
uri.Vnde  tibiinfultatimpnu.qloriaturindepiusivnde  exult  At fnper" 
bu-i ,  tnde  glortAtur  Chriftianw :  noli  erubefcere  de  crnce  Chrt- 
ftr.ideo  in front e}  tanquam in  ftde pudorts ', ftgnum acceptfti.T^ecole 
frontem  tuam;ne  lin^uam  expauefcaj  alienam.  And fer.S.de  verb. 
csfposl.  he  faith,As  low  Zacheus  climed  vp  into  the  fig-tree  to 
fee  Chri(t;  fo  muftwc  vp  to  the  cro(Te  to  find  our  crucified 
Sauiour/ZV  truce  Chrifii  nobis  tnfult  Ant  fapientes  huiui  mundtyC^ 
dicunt,  Quale  cor  h a  bet is  qui  Chriftum  colitu  Cruciftxumf  finale 
cor  habemM?fa\t\\  he,  non  vtttue  veftrum.Saptentia  hunts  mundi,  stm'MCaftw. 
ftultitiaeft  apud  rDenmirs-c.  Apprehendat  Zachtus  fj/comorum,  c *?+*>*&!** 
afcendat  humihs  crucem.Parum  eft  afcendAt ,ne  de  cruce  Chrifti e-  cUXm^m 
rube fc At :  in  front e  liLim  fivat ,  vbi  Cedes  pudores  eft:  ibi  ommno,  <r»«A»««i/5 

•/  /  I    r  I    L  J  !    r  cr,du. 

tbt  m  quo  membro  erubefctturjbipvatur  vnde  non  erubejcitur.puta  jmx  TUx  fa* 

quia  tu  irrules  fycomornm.&  tpfa  me  fecit  videre  IefumSed  tu  ir-  d*hku*  ">*  eh 
■j     r  :  11    1  rk   •/*    ■  n         -  •l'rroLWium,  fed 

rules  fjcomonim  rjut  homo  esjtu/tum  ant  em  Detjapicntiut  eft  qua  trwmjiw.  [rHx 

homwioru.  This  third  vie  is  religious, howfocuer  the  other  be  'jff  ™xiUumn- 
lodged  iupeilhtious,  and  this  is  the  end,  rcafon  and  caufe  why  «**'',' 
it  is  vied  in  Baptilme  by  our  Church  ,  as  the  Common  prayer  "9l**- 
book  tcachethjwhere  the  Minilter  at  Baptilme  giucth  this  rca- 
fon of  vfing  that  I  ignCtWr  do  figne  htm  with  thejigne  of  the  crojfir, 
in  token  that  hcre.tfterhefbaH  not  be  aoamed  to  confejfe  thef. 
of  Chf  1  ft  cruc tfird,  and  mAnfu ,  .  .er  his  bAt, ner .  In  this 

rcfpccfc  was  it  vied  in  Baptilme  in  Sainc  Aufttnes  dayes ,  Sign  a 
crucu  confecrAturvn.ia  bapttfwatis^mu  he,  lib.6.tn  lulitin.CAp.X, 
and  his  iudgement  ffig9thlt  without  it  Baptifmc  cannot  rightly  „^     M?. 
be  idmitliftred:  l^ui  left   laith  \\t)quodomnes  nouerunt fignum  '»t*»*»4  jt4a^ 
Cbrifttyuifcrux  Chrifti '  ^uod  fignumjuft '.idhibe At ur  fine front /-  '**' J>' 

dent  mm %  me  1.  1  ijha  qua  regenerantur3ftue  oleoquo  ci '■/ , 
mAte  vng*nt$tr,fiH  «#  alunmr.  r.ihttcorum  ritcperfici* 

HI13  tur. 


5  4  6  Brotherly  Reconcilement. 

tur.  Qfidmodo  ergo per  id cjaod malifaciunt /nihil bonifignificatHr, 
hLa!t**Jib.+.  cjnando per  crucem  £hrifii  quam  fecerttnt  mail  in  celebratione/a- 
\%MifMb.\ox.%.  cramtntortim  eitu  bomun  nobis  omnefigmturtYea.  that  father  fir. 
k  EpipLbdrep.  i  ^  .infeftojancl*  cruets  faith  further ,  Sionum  vetcrls  Teflamenti 
io.c«JM?;  '  circumcifeo  in  Utenti  came  ifignum  noui  Teflamenti  crux  in  libera 
1  ztyephM.*.  front  e:  tbi  occult  at  i*  eft, hie  reuelatio,  lllud  eflfub  velamine,  hoc  in 
CjdelvttaConJl*.  facie.  Nos  enim  reueUta  facie gloriam  Domini Jpeculantes,  mean- 
f(jctpb  lib. 7.  dem  imaginem  transformamur  de gloria  in  gloriam  jancjuam  aD$- 
*\  JtyepbMb.  mwijpirttu.Nouum  teflamentum  m  veteri  velabatur:  Vetus  tefta- 
eadtm,c.ip.iu  menttiin  in  noHO  reuelatur.  Ideojignum  ab  occult 0  tranfeat  in  ma- 
de ciutui.  Dei.  mfeflum,  &  incipit  ejje  in  font  e  ejuod  latebatfub  vefie.  And  fu  r  ely 
ca?J*  .  iith  Papifts  rcceiuc  Antichrifts  marke  in  their  foiehcads,  Apoc. 

n  Procrtp.  apud  r  i>i 

Suagrium.Ub.^  13.16.vvhy  fhould  not  Protdtants  contranwite  receiuc  Chrilts 
«'*  ~~7w,,  rnark  and  fiiine  in  their  foreheads?  Thofc  that  were  faucd  in  the 

o  jerom.  in  vita  o  t 

hiUr.  cities  deftruaioj^f ^.9. were  iigned  in  their  foreheads  with  T. 

pr*$Z. in  ^hicn  laft  lettcr  of  the  Hcbrue  alphabet,™  this  day  vfed  by  the 
<i  Pr»de»t  Qatb.  Samaritans3hath  the  formed  figure  ofChriftscroiTe  which  we 
i^njelnxap.  make  in  our  forheads,as/m??«<r  auoucheth,&  the  eleclalfo  who 
*7«  are  faued  from  the  power  of  hel,  Apoc.  7.  are  and  muft  befialedin 

Itsa"™'**  "'  their  forehead^  as  the  Angell  auerreth .  I  fpeake  not  now  of  the 
*  uibetmtinma.  p0pifh  abufe,but  ofthe  right  vfe  ofit  inbaptifme.Iknowfome 
mftl^tHmt.  ancient  did  attribute  too  much  therunto,whilehfome  thought  it 
%n  Tert»n.  Abe-  ^roue  away  diuels; i  others  that  it  raifed  the  dead:  kfome  others 
tttr^conittmeiia.  that  it  expelled  diabolical  incantationsrthat  it*gaue  and  caufed 
firrenewmt        eat  vi$;orjcs:  tnat  it m  helped  and  healed  diuers  difeafes:  that 

tranfuerf*  in       p  _  ,        .       *  , 

mtdtumcrucit  it n  quenched  fires:  tnat  it  °  appealed  the  raging  or  the  tea :  that 
'tJw  ^  'lt  p  spelled  poifon  out  ofthe  cup :  and  that  it  i  expels  all  faults. 
frtfoneresAd  [<,.  And  the  Papifts  who  beleeue  &  vfe  it  to  this  end,fuperftitioufly 
tZfte/™^  a^l,^e  ir*Sut  tn,s  is  no  rcafon,Prote(Tats  may  not  lawfully  vfe  it, 
*urcoi,quos>u-  becaufe  Papifts vnlawfully  abufeit.Thisistogiue  aduantageto 
Z'^t^  the  aduer{3ry,whorcalIeth  Cz\u\m^  Claudius  Taurine fsh\%k- 
ettam paupcri-  Varies  for  this.&  may  be  likened  to  *Iews,who  canot  abide  to 
fec"milq£me  fce  two  peeces  of  woodlaid  erode  one  oucr  the  othenfor  who 
btcptciofead  ifany  fhould  lay  downe  a  thoufand  crownes  at  the  fectc  of  the 
^x^wUwTXt  crucifixe,  promifing  togiueit  them  forftouping  and  bending 
Dearben  tib.de  lQ  take  jt  yp^ach  of chem(though  moft  poorc  and  needy)wolc) 
*r»ri^.      q.%  ratncr  want  Co  great  a  maircof  mony,  then  thus  bend  &  incline 

them. 


■ 


Brotherly  Reconcilement,  247 

themfclues  toward  the  crucifixe.Lct  me  ratherexhort  a!  men  of 
wtfedome  to  preferrc  the  Churches  peace  before  their  priuate 
creditc.  And  though  Tome  think  it  confeic  nee  to  make  a  fcifme 
in  the  Church,  and  feuer  thcmielues  1  kc  thofe  flue  Presbyters, 
wherof £j/?r;.tw fo  complained, yet  as  he  addeth  to  fome  other, 
Sednemo  vosfiltos  ecc/efia  de  ecclefiA  1  ■  -".ipnire 

volnerunt. Extra  ecc Ufiam  foil  remaneant  qm  deec  \  rnt . 

Soli  cum  Epifcopis  non  fint  qui  contra  Epift  opes  rt  i  t  r.m- 

ratioyiis fit*,  poenas  fbl^fubeant  qui  per  cDci  wdiciA  fentetia  comm  a- 
tionis  &  ma/tonitatst  (iid  fitbtre  meruerunt :  ri  ouis  am  em  in  he.. 
jimi  &  fatelhtum  eius  partes  conce/ferit ,07*  fe  haret  tea.  fact  loni  con- 
tnnxenty(ciatfepoJ}ea  adecciefiam  redire^  cum  Epijccpis  Q^plebe 
Chrtfti  commumcare non  pojfe,  (aith  Cyprian. 

For  alas,whencc  are  the  fc  wars  and  contentions  among  you? 
arc  they  not  hence,faith  CS  James  }cucn  ofyour  lufts  that  fight  in  c  iamcs^.x.:. 
vour  mcmhcv^Te /ujl  and  haue  not.yc  enuy,and  haue  indignatio 
becaufeye  CAtinot  obtain:  ye  fight  and  tvarre  becaufe  ye  get  nothing. 
They  would,  and  will  not;  they  dilTemblc  ambition  vnder  the 
cloake  ofdiflike,  becaufe  the  mailer  of  the  fe3it  bids  them  not, 
Tr  lend  fit  vp  higher^  of  fome  hcre,in  his  daies  fpeakcth  Ioannes 
*  Sanfburien/is.  And  we  haue  many  a  l§hn,  who  it  he  could  be  diib^dtaufm 
SariJburientfs,\\'o\d  preach  the  faith  which  before  he  deftroied,  curiK 
and  retract  like  'Paul ,  When  I  was  a  little  one  I  fpakclike  a 
child,  I  vnderliood  as  a  child  ,  I  thought  as  a  child  :  but  when  I 
became  a  man,  I  put  away  childifti  things,  1. Cor.  13.1 1. 

And  as  thefc  murine  inthecampe  againli  thecliicipline  of 
our  warfare :  fo  other  ^reaaru  mi/ites  in  doitrinc  3  fhcath  their 
pens  like  (words  in  the  captaincs  of  our  hoaft.  For  ase  AntipAter  ^miJUitmd. 
the  Stoick  w  hen  he  neither  could  nor  would  difputc  w  ith  Car- 
neades  that  wife  and  learned  Piiiloiophcr,who  oppugned  the 
Stoickcs,  wrote  yet  bitter  bookes  againti  him,  whence  he  was 
well  called  Ca/.tmoboj<,2$  pen  pratlcr:  lo  haue  we  fome  Stoical 
tsfnttpAtcrs,  tonnes  fighting  againft  the  fathers  of  our  Church, 
whom  ielfc-loue  (as  the  *  Panlitc  counfeilc  >  erode  1  Tm>tntimnx. 

rdjhath  made  contradict  their  fathers  ine- wU' 
ucry  point  of  lcaft  moment. 

And  though  they  cannot  preach  againft  ihcmby  mouth, 

be- 


248  Brotherly  Ruoncilemtnt. 

becaufc  the  firings  of  their  tongues  are  tyed  vp  :yet  dicere  que 
nequeuntfcribereinfsitamor ,  feeming  loue  to  the  truth  makes 
them  loue  what  they  cannot  vttcr,  and  may  be  tearmed  calamo- 
boontes,  pen-preachers.  I  wifti  thefc  who  haue  the  voice  of  Iaa. 
jf^but  indeed  the  hands  of  Efau}  that  as  their  tongue  iuftly 
cleaues  to  the  roofe  of  their  mouth,  fo  they  could  not  haue  pen 
and  paper  to  fight  againft  their  fathers,  but  their  right  hand  al- 
fo  might  forget  her  cunning.  For  ccrtainely,  as  they  of  Athens 
faid  truly  of  their  diuifions:  zAuximm  'Philippum  nofiris  diflen- 
tiombus^o  haue  we  lengthened  the  Pope  and  Philips  fa&ion 
by  thefc  our  difientions,  and  many  fas  faid  our  wife  Salomon 
andliuingLibrarieJaredrawnetobe  Papifts  by  fuch  factious 
behauiour  : 
f  HmtT.kKi.  &  totto/  lyXytt  TivQos  (L^au^a  yttioM  Ik&vh* 

lUtd,  Good  Lord,  it  brings  great  forrow  to  all  Greekes,  (faid  8  Ne- 

fioroixhc  ttrifc  betwixt  Agamemnon  and  Achilles:)  it  caufeth 
much  griefe  to  Gods  Church,  when  fonnes  fight  againft  their 
fathers,  greene  heads  againft  gray  haires,and  men  ofyeiterday 
crofleantiquitiewhen  vcritiedoth  concurre. 

H  KZvyMcrv.i  UfU^o^iTlfieiiioio  71  5rew/«f. 
AAAo/75  Tf  a  if  pzyd.  Ktv  myji^Ql Atj)  dupa, 
Ei  <r$mv  TrtcT«  ttclvtbl  TvQot&7o  (JifVAfxivot  if. 
Truly  king  Tryame  and  his  fonnes,  the  prince  of  darkneffe  and 
his  children  will  laugh  at  it:  and  other  Troians,  our  Romifli  e- 
nem ies  that  trouble  vs,  will  reioyce  at  it. 

Contention  (I  graunt)may  oft  fall  among  Chrifts  Saints  and 

fellow- fbuldiers  of  one  faith,  as  betweene  Paul  and  *Barnabas% 

Acl,  1 5 .  betwixt  PauI and  Peter,  <jaL 2 .  Cyprian  and  Cornelius, 

Origen  and  African,  Chryfoflome  and  Theophilus  of  Alexandria, 

Epiphanius  2nd  John  oflcmfalcm,  Rujfinus  and  Ierome ,  Jerome 

and  Auftine,  Aufline  and  Simplicianus,  Pro/per  and  Hilarie,  Gre- 

gorie and  Eutjcbius  of  Constantinople:  but  efpecially  Auftwe 

and  S.  Jerome^  who  fought  as  hotly  with  their  pennes,  as  cuer 

did  Co/hr  and  Pompey  with  their  fwords,  as  one  fpeaketh :  but 

k  iermEpift.   fee  their  challenge  and  combate  each  with  other: h  Faxtt  Deus 

TraU(m^l %  vt ver*tas *?fa n°flr* difput ationis elucefcat: G od grant(faid th ey) 

zvra.2.    '     '  that  the  truth  by  our  difputation  may  appeare :  for  if  I  be  ouer- 

comc 


Brotherly  Reconcilement.  249 

«ome(faith  Teromc)\  (lull  oucrcome  in  my  brother  Aufliue^nd 
conquennine  error  wherein  I  was  entangled:  for  I  fceke  not 
mine  owne  prayfc,but  theglorieofChnft  Icfus.But  aJa$,when 
we  write,  like  ^£fchmes  and  D ]emofther.es ,\ve  write  hitter  things 
one  againlt  another:  E  t  r.esdsfcordcsfumusfmevlUreconctitAtto- 
neyvtnuncjuaminvnHmconueMM*r,Hs ,  zs l  A'azJAnzene  fpeaketh  ;  0r*.i.* 
offuchlike.Weare  fomrTe  in  our  opinions,  that  when  we  arc  fx£t' 
perfwaded  of  tl>c  truth,  we  cannot  be  perfwaded  to  confelTc  ic 
For  which  iarres ,  whether  in  matter  of  fome  do<5trinc,or 
manner  ofourdifcipline,if  any  Iefuite o  f /%*///>/ fa  £tion,ask^/-  k*t«,7jeEcc{. 
Urmine  doth  vpbraid  vs  with  rents  and  feifmes  among  our 
felucs:  Imaybandicicbackeagaine,  and  anfvverhim  as  l  De-l£l* td ',?**: 
WAratusdldPhi/tp  of  Macedon,  who  asking  him  tauntingly: 
How  doye  Grecians  agree  at  Athens  and  Peloponneius,when 
himfclfc  was  fallen  out  with  his  wife  and  owne  fonnc:  Indeed 
thou  doeft  well  (quoth  he)  Philip  to  enquire  of  our  concord, 
tjuifamiliAm tuam  tA»ta  pAtrU  (edition*  &  dtffer.tione  ItborAre^ 
who  halt  fo  great  difcord  &  dillcntionathomein  thine  houic, 
I  may  anl  wer  them  with™1  JVAzJAnzene  asking  in  a  like  imputa-  TO  ortt.  1.4 
V on:  Vbifunt  qui  vulnertbiu  funt plem,ncbi4  verb  cicAtricis  expro-  7*" ■ 
brAnt?  qui  pedum  offenjiones  traducunt,  quum  ipjipleno  ruant  cafu? 
qui  cceno  funt  obuoluti^ propter  macula*  nofirxs  exultant  (qui  trA- 
bent  inocHlukdbentt&fejlticAs  nobis  obijciunt'f  Where  arc  thcic 
fcllowcs,  who  arc  full  of  wounds,  and  vpbraid  vs  with  fcarres? 
which  traduce  vs  forflipping,when  thcmfclues  fall  down  head- 
long? which  are  coucrcd  with  mire,  and  triumph  at  our  ipots? 
which  fee  a  mote  in  our  eyes,  and  haue  a  bcamc  in  their  owne? 
And  though  BelUrmine  boaft  oftheir  vnitic,  that  They  Are  Ire* 
threnin  one  re/igton,  he  put  in  a  //  too  much ,  as  that  n  Printer,  ■  u*[cj«xcm. 
who  put  out  a  dt  to  fuch,  mnde  it  darmdes  for  CArdinAles,  Car-  £*»*£*  ,4^. 
nals  for  Cardinals.  For  lull  they  hauc  Monkes,  Nunr.es,  Frc-  mum 
mites,  Anchorites,  Friars,  blacke,  white,  gray,  Augullincs,  ])l- 
ncdi&ines, Francifcani,  Dominicans,  Carthufians,  Capouchi-  °  *"  rm  T- 
ans, Carmelites,  eucn  an  hundred  Orders,  as"  one  counteth  •  * 
their  catalogue,  which  haue  as  many  dillcntions  in  their*  Pa- 
pifmc,ascuerbadthcr  hcatlicns  in  their  Paganifme:  It  r-.m  ■  »it« 
)unt lodttitiAtot  font  fchones.a^ KrAfmtu  well  obicrucd,  and  D  . 

J  J         J  »  '       r     1  Tut  u  «*xr. 

I  I  fo 


2  jo  Brotherly  Reconcilement. 

fomany  orders  fo  many  fa&ions,  fomany  men  fo  many  minds. 

We  may  thinke  the  Lord  hath  come  downc  to  thefe  builders 

of  Babel  and  confounded  their  language,  feeing  he  hath  thus 

r  iud  7.11.     fet  euery  mans  (word  (I  mcane  tongue  and  pen,)  of  thefe r  Ma- 

dianites  vpon  his  brother  in  thehoaft.  And  I  may  anfwer  the 

f  Hvraukb. i.    Iefuite  with  the  f  Poet:  O  maior  tandem  f  areas infane miner* :  hy- 

Su  }'  pocrite,  firft  carl  out  the  bcame,  the  beamc  in  thine  owne.  eye, 

and  then  (halt  thou  fee  dcarely  tocaftout  the  mote  that  is  in 

ours. 

Wherfore  feeing  we  all  (to  end  this)  like  lines  meet  and  con- 
fent  in  the  center  of  religion ,  though  not  all  in  the  circumfe- 
rence of  opinion:  this  harmonie  of  minds  in  the  matter  of  do- 
ctrine, fliould  breed  fuch  a  confort  in  the  manner  of  difciplinc, 
that  hencefoorth  we  fhould  be  all  of  one  mind  and  one  ludgc- 
t  Zufeb.  lib  i.de  ment.  Rather,  feeing  as  good z  finjlantine  that  great  Emperor, 
vit.£t*ft.ca  67.  exhorted  zAriiu  and  Alexander  10  put  away  a  foolifh  queition 
that  fired  the  Church:  fo  our  gracious  Soucraigne  like  a  bleffed 
peacc-maker,hath  decided  the  difference  of  ceremonies  indif- 
ferent: who  as  he  hath  ioyncd  the  wood  of  Iuda  and  the  wood 
oflofepb  in  one  tree  by  his  happie  fucceflion,that  they  fhall  no 
more  be  two  peoples,  nor  diuided  hencefoorth  into  two  king- 
u  Etck. 37.10.  clomes,as  the u Prophet  fpeaketh:  fohath  he  bene  in  thefe  con- 
trouerftes  our  peace,  and  made  of  two  one,by  breaking  downe 
this  partitio  wahwhofe  pacifying  wifedom  in  that  Conference, 
feemes  to  me  like  that  counfell  offinftantine.  There  is  no  caufe 
offered  you  to  (hiue  about  the  greater!  commandementinthe 
Scripture,  nor  any  new  error  of  religion  brought  in :  but  ye  all 
9  hold  one  &  the  fame  Creed  of  faith,  fo  that  ye  may  eafily  agree 
in  one  iudgcment.Confidcr  then  whether  it  be  meet,  that  for 
^  a  light  and  vaine  (trife  of  words  brethren  (hould  contend  ,  and 
3  vnitieby  our  iarres,  who  ftriue  for  fuch  trifles^fliold  pitifully  be 
rent.  Po-pular'tafetnt  tfla^rfuertli  infeitia  magU  cjuam  facer detum 
efrprtudenttimhomwumfafientidi  congruentia .  Thefe  ftrawesra- 
■'  ther  Laickesthen  Oerick.s,  children  then  Church-men,  idiots 
x  tufeb.  ibid.     tnen  Preachers,(riould  Mumble  at.  Sith  then  we  haue  one  faith, 
'***•  and  one  iudgement  ofour  religion,  and  laltly  one  decree  of  the 

law  and  difciplinc,  this  that  hath  bred  fo  great  contention,  fee- 
ing 


Brotherly  Reconcilement.  1 5 1 

ing  it  concerncth  no  great  matter  of  our  religion ,  there  is  no 
caufe  it  (hould  breed  any  difagrecmentm  your  minds,  Sirs,^e 
are  brethren,  why  do  ye  wrong  one  to  another?  Ioyne  then 
hearts  and  hands  againit  the  common  aduerfarie  of  the  truth. 
They  Wolfe  ami  the  Serpent,  becaufe  theyhauc  a  common  r  jjj  *jM* 
enemie  the  Eagle,  take  truce  with  their  mutuall  enmitie,and 
combine  their  force:  As3 'Herod  and  'Pilate  of  foes  became  ^Luk.J3.i». 
friends  when  they  ioynedagainft  Chrilt.Though  thefe  be  c#w- 
Jpiratienes non  amicuix as a  Tally  fpcaketh:  and  feeing  we  haue  4  uh'  J  °^k- 
not  the  Eagle, but  the  prince  of  the  ayre  for  our  aduerfarie ,£phef. 
2.?.mcthmkesitfhouldvnite  vs  againft  the  common  foe  of 
our  faith.Seeing  thereforcyc  are  fwornc  fcllow-fbuldiers  in  one 
lldptijme,  continue  knit  together  in  one  mind  and  one  iudge- 
ment,fighting  together  through  the  Gofuell;  the  rather,(ith  af- 
ter we  haue  fought  this  good  fight,  there  is  laid  vp  for  vs  a 
crowneofviclorie,  which  is 

One  hope  of  our  vocation,  that  is,  the  riches  of  one  glorious  y.andlaftlink, 
inheritance,^^  1.  18.  whereofwehopetobecoheircs.  We  0n<boPe- 
are  all  here  in  this  world,  like  the  ionnes  of  Ifraell  in  Egypt, 
compared  with  enemies  on  euery  f\dc  ,  and  3re  trauelling 
homeward  to  our  heauenly  Father  in  the  promifed  land ,  let  vs 
like  fellow-citizens  of  that -toa/t^u*,  and  countrimen  of  one 
kingdome,flickc  faft  together  in  aiiraungc  land.  Our  Itfeph 
hath  charged  vs  his  brethren,  hfallnotout  by  thew*y,h\\  not  out  b  GcMfra* 
in  thought,  word,  ordced,by  the  way,  about  your  victuals  and 
prouifion,  about  your  fackes  and  your  money,  about  your  Ins 
and  your  lodgings,  about  baiting  in  this  earthly  pilgrimage. 
And  ifycchaunceherc  to  fill  out,  agree  with  your  aduerfarie 
quickly  whileyc  arc  inthc  way, Mat.  c.  ac. for  feeing  by  many 
tribulations  we  mult  enter  into  this  kingdome  and  hope  of  our 
calling,  as  the  children  of  Ifraell  went  thorough  fire  and  water 
inroawcalthie  place:  let  common  daungcr  of  this  red  feav- 
liitc  our  hearts  tor  a  common  hope  of  the  hauen ,  that  like  fel- 
low-fwimrvers  wc  fupp'irt  one  another  through  loue,  and 
hold  them  vp  that  they  linkc  not.  Wre  c  readeofthe  Harts,  tint  [mim^m'ix. 
when  they  parte  the  fcatoan  Ul.inJ  for  pa(hire,thc  (trongeft 
fwiinmc  rbremoft  to  bcarc  vp  on  their  handles  the  heads  ofthe 
1  i  I  weaker, 


2$2  Brotherly  Reconcilement. 

weaker,  and  wken  they  are  wearie,the  hindmoft  fuftaine  them. 

Which  louing  nature  of  the  Harts  perchance  Salomon  meant, 

i  l£  8;  .* 84^.  faith  d  Auftine,  Pro*.  5.19.  where  he  callech  the  Hind  amieijft- 

&'ver.J!p?ft.     m*77*-*  ttl°^  friendly,  or  as  the  Hebrew,  ceruam  amicitU ,  the 

*  u-pfai.  129.  Hind  or  Hart  ofamitie.  Such  Harts,  faith  that  e  Father,  (often 

*  applying  this  ftorie)fhouldChri(tians  be  one  to  another ,  that 
while  they  pafTe  thefe  waters  of  affliction  to  their  fortunate  I- 
land,and  Cape  bone  Speranne,  their  Cape  of  good  hope:  They 
which  areftrong  ought  to  beare  the  infirmities  of  the  we  *^£,and  not 
to  pleafe  themfelues  alone,  Rom.  1 5.1.  They  muft  beare  one  a- 
nothers  burdenofmiferiCjand  fo  fulfill  thelaw,GW.6".2.though 
euery  one  muft  beare  his  owne  burthen  of  tranfgrelTion^r/^e. 
And  then  indeed  as  the  Harts  by  mutuall  fupportance  in  com- 
mon daunger  fafely  attainethe  hauen,and  make  notftiipwrack 
in  the  fea,  Qui* quafinanu eft  illis charttas, becaufe  charitie ,  as 
hefpeaketh,istheirfhip,theirhope,theirdread-nought,which 
conuoyeth  them  ouer.  So  we  communicating  our  helpe  in 
communltie  of  peril),  (hall  in  this  fhippe  of  charitie  which  fup- 
porteth  all,  arriue  fafe  at  heauen  the  hauen  of  this  hope .  For  as 

/a&.  17.        ^  Church  of  God  is  femblable  to  f  Patties  fhippe ,  wherein 
we  muft  faile  to  thefe  Faire  hauens,  fo  muft  there  be  in  this  fea- 
g  ubXEtlna    fare,  which  S  Anftotle  teqmtcih  in  euery  fhippe,  p/Ai*  svfitKf 
*a* ll"  <ri*w,  the  amitie  offcllow-failers:  which  common  daunger  han- 

ging ouer  them,  as  it  did  in  Jonahs  fellowes,Chriftsdifciples, 
and  Patties  mariners, (ho uld  effect.  And  as  their  mippe,  conti- 
nued they  friendly  in  it,  would  fauc  them  all;  but  the  boat  were 
it  kept  in  to  it  would  loofe  all,  *sftt.  27.  51.  eucn  fo  while  we 
continue  with  one  accord  in  the  temple,  the  Church  of  God, 
tyed  to  the  anker  of  this  Hope,will  faue  vs  all,  and  like  the  arke 
landvs  on  the  mount  of  Armenia:  but  ifany  forfaking  the  fhip 
and  the  fellowmip  we  haue  among  our  felues,  as  the  manner  of 
fome  is,(hall  flie  into  the  cocke-boate  of  his  priuate  humor  and 
fpirit  of  fingularicie,  it  endaungereth  him  to  make  {hippe- 
wracke  offaith  and  a  good  conference.  Wherefore  as  wifely  did 
they  in  their  courfe,  who  cut  ofrthe  boate  and  let  it  fall  away, 
left  the  mariners  leauing  the  fhippe,  {hould  caufe  a  wracke  of 
thcrdi*  fo  was  it  their  wifedome  of  the  fpirit,  who  haue  cut  off 

the 


Brotherly  Reconcilement.  253 

the  fplrit  of  fingularitie ,  leaft  many  flying  from  the  Church, 
fhould  make  flnpwracke  of  faith  and  3  good  confcicp.ee. 

Wherefore  feeing  the  tenure  of  this  Hope,and  inheritance  we 
hold  m  cApite  in  our  head  Chrift  Iefus;  furely  as  at  his  fare  wel  he 
lefc  vs  here  in  peace,  Peace  I  lcaue  with  youjohn  14.  fo  vnlefie 
at  his  returne  he  find  vs  in  peace ,  this  Hope  his  peace  he  will 
not  giuc  vnto  vs.  Peace  I  Ieaue  with  you,and  if  you  kecpe  it  till 
I  come,my  peace  I  £>iue  vnto  you  ,  Nee  dam  capaces  eft  is  (faith 
hBernardin  his  ^cxion)tntertmrehnc]uo  vobis  vum ^cntdT  tunc  h Ser.^.ic^U. 
dabo  pdtrtapacts.Yc  arc  not  yet  capable  of  the  end  of  this  hope, 
in  the  meanc  time  I  lcaue  you  the  way  of  peace,  and  after  your 
iourney  wil  giue  you  this  Hope  the  country  ofpeace.In  the  way 
to  this  hopeTull inheritance,in the  world  ycfhal  haue  affliction, 
but  the  in  me  ye  fhal  haue  peace.Reioyce  in  the  Lord(fairh'^<fr-  i  lhi. 
**r^)thathereye  receiuethe  gifts  ofhis  left  handrbutnow  1  fay 
againc  rcioycc,yca  alway  reiovce  in  the  Lord,that  then  ye  fhall 
haue  this  hope  and  rewards  ofhis  right  handtfor  in  his  left  hand 
is  but  riches,honor,and  peace  external!;  but  in  his  right  hand  is 
eternal  peace  and  length  of d ayes, Prou.  3.16.  Thefe  be  the  two 
amies  of  the  bridegrcome  (faithkhe)  wherin  his  hopeful  lpoufe  k  Ser.^.  bad. 
refting,faidofherhusband,Hisleft  handisvndermy  head,arul  mmJ)mk 
his  right  hand  doth  embrace  mc,Gw#2.6.His  left  hand  of  peace 
cxtcrnall  was  vnder  her  head, before  his  right  hand  of  this  Hope 
and  eternall  peace  did  embrace  her .  L*ua  ejutdemleuAt^dextrA 
fufci^it  (faith  Bernard )  Ltu\  rnedetur^  wftificat ;  dextra  ample- 
El  it  ur  &  be.it  t fie  at,  in  txM4  cms  merit  a ,  in  dextrA  veroprttmia  con- 
tinent tir:  indextra  delicti,  mUuafnnt  medictn*  .This  is  the  re- 
ward of  the  right  hand,  which  he  beitoweth  on  them  that  kiflc 
his  left  hand  of  peace :  this  is  the  hopefull  inheritance  and  fub- 
ftancc,  which  that  father  in  the  Gofpell  v\ill  dcuidc  to  his 
fonncs  that  arc  not  at   diuifion  .   This  is  the  ccuntrcy  of 

Stood  hope}which  the  Prince  of  peace  in  hcauen  wil  giuc  to  his 
poufe  of  peace  in  earth.  In  this  mtrugc  dmnerindecd  on  cattb, 
which  is  but  a  fcafi  of de.<j 'on/at vm  ,  here  oft  wants  wine  ofcom- 
fbrt&  peace, and  here  is  great  florc,eucn  fixe  water  pots  of  afTli. 
C~tion:but  in  that  manage  luppcr  of  the  I.amb,w  hich  is  the  fcaft 
ofc0/>#/wfwi,whcn  he  dial  take  her  to  biurfclfchc  Biulegroomc 

Li  3  wil 


2  54  Brotherly  Reconcilement. 

will  turne  that  water  into  mneyIohn  1 63Tenop>ferrow  (faith  he) 

but  yourforrowjballbe  turned  into  toy. 

O  thai  the  consideration  of  this  country  of  peace  wold  draw 
and  drag  vs  along  the  way  of  peace  /  O  that  we  would  reioyce 
againe  and  againe,!  fay  reioyce  on  earth,  in  this  hope  of  reioy- 
cing  in  the  Lord  alwayes  in  heauen  /  When  he  fhall  fill  vs  all 
with  loue  of  all  without  iealoufie  ofany ,  peace  without  dillen* 
tion,andioy  without  enuic  and  emulation.  Where  he  (hall  fill 
Animam  rattonalem  fapientia,  concupifcMem  tuftitsa,  irafcibilem 
tranquilitate ,  as  Bernard  fpeakes ,  all  our  vnderflandings  with 
wifedome,  all  our  wils  with  righteoufnes,and  all  our  affections 
with  reft  and  tranquilitie. Where  within  vs  al,the  glorification 
of  our  felues;  without  vs,the  alTociation  of  his  Saints ;  vnder  vs, 
triumph  ouer  our  enemies;  aboue  vs,the  vifion  of  our  God  and 
Father,  ouer  vs,  his  right  hand  of  comfort;  and  round  about  vs, 
delectation  ofioy  and  bleflednefle,  proceeding  from  the  (tron- 
geft  loue  of  a  father,  and  the  ftrength  of  a  God  fhall  fill  vs,  and 
yet  not  fatiate  vs  with  ioy.  For  there  (hzWhcfattetat  infatiMU, 

Mtr.tfMTem.  faith l  Aufline^ they  (hall hunger  andthirft  when  they  are  filled 
with  righteoufnclTe.  Lord  (hew  vs  thy  father,and  itii  fficeth;for 
in  his  prefence  is  the  fulneffe  of  ioy.Or,Father  (hew  vs  thy  right 
hand  and  it  fufficeth,for  at  thy  right  hand  there  is  pleafure  for  e- 
uermore.  This  is  the  inheritance  of  Hope  which  fhould  linkc 
coheircs  in  loue:  this  is  the  peace  of  God,  and  good  wil  to  men 

m  Apoc.1.17.  of  peace  on  earth :  this  is  the  nemofcit  in  heauen,  the  ^bidden 
Manna ,that  none  knowes  but  he  that  tafteth  it:  this  is  the  white 
(tone,wherein  is  a  name  written  which  no  man knowth,fauing 

wj.Ccr.*.  he  thatreceiueth  it .  Thefe  be  the  "things  which  eye  hath  not 
feene,nor  earc  hath  not  heard,  nor  euer  mans  heart  could  con- 
ceiue,  which  the  God  of  peace  hath  prepared  for  his  fonnes  of 
peace.  This  is  the  light  that  none  can  approch  vnto,  and  peace 
that  patTcth  al  vnderttanding,^;*  viditoculm  lucemwaccejfibi- 
iemi  non  atidiat  auris  nee  tntelltgat  cor  pacem  incomfrehenfibilem^ 
faithZfcmW.But  why  do  I  bring  you  fomc  clufterstofhcwyou 
of  the  fruite  of  this  good  land?  Why  do  I  labor  with  this  lure  of 
peace  to  call  ye  on  in  the  way  of  peace?  Why  do  I  fpeakc  of  the 

o  \m  vr*L  1  8.  pr*ife  of  peace  (faith  °  zAufiim)  which  pafleth  all  your  vnder- 

ftanding, 


Brotherly  Reconcilement.  255: 

ftanding.andis  not poflible forme  tovttcr?  Let  ys  deferrcthe 
praifc  ofpeace,till  we  come  to  th:s  Hope  and  country  of  peace: 
Ibt  eAmpLinim  iMidabimits^  vbi  e*m  plerrnu  habebimu*  .  Si  mi  lit 
terce*tHmh«<{tidt& centum  or*  cUrcntur ,  if  I  had  the  tongue  of 
men  and  Angels  to  declare  and  fpeake  of  them,  they  are  more 
then  I  am  able  to  exprefle.  But  truly  glorious  things  arc  fpoken 
of  thee  thou  citie  or  God.Whcre  is  a  citie,and  the  gates  of  it 
pearle,and  the  ftreetes  of  it  gold,  and  the  vvalles  of  it  precious 
(tones, and  the  temple  in  it  the  Almightie  God,and  the  light  of 
it  the  father  of  lights,and  the  Sun  of  it  the  Sun  ofrightcoulhes, 
&  the  veiTels  toic  Kings  of  the  earth,  Apoc.  21.  where  isanuer, 
thefpringofit  the  throne  of  God,  and  the  water  of  it  water  of 
life,and  the  banke  sof  it  let  with  trees  of  life,  Apoc.  22.  where  is 
the  great  (upper  of  the  Lambc,and  the  cheare  ofit  fulnes  ofioy: 
where  is  mirth,and  thcexcrcifeofit  finging:  whole  fubiedt  is 
God.thcquire,Angels:thedittic,praife:andthe  fong,Allcluia. 
And  beloucd  fonne  ofpcace,when  thy  foulc  like  the  P  Queenc  p  l  Kin„ 
ofSaba  (hall  traucll  to  this  new  Icrufalem  to  lee  ihisSa/omow 
wifedome  and  prince  of  peace  (for  behold  a  greater  then  S.1/0- 
mon  is  here)  and  his  houfc,whole  builder  &  maker  is  God,  and 
the  mcate  of  his  heauenly  tabic,  and  the  fitting  of  his  feruants, 
and  the  order  of  his  minilrers.me  will  be  altonied  with  admira- 
tion ofhii  kingdome,  and  fay  vnto  the  King,  It  was  a  true  word 
that  I  heard  in  mine  owne  laud  of  thy  glory  &  of  thy  wiiedom, 
howbcit  I  bclecued  not  this  report  till  I  came  and  had  leenc  it 
with  mine  eyes  I  ihauc  heard  of  thee  by  the  hearing  of  the  eare,  f  1,^:5. 
but  now  my  eye  feeth  thce,and  lo  the  one  half  was  not  told  me, 
for  thou  ha't  more  glorie,more  wifedome  and  profperitic,  Ic- 
fus  my  Prince  of  peace, then  I  haue  heard  bv  report:  happie  arc 
thy  mcn,happie  are  thefe  thy  feruants  which  (land  before  thee 
and  hcare  thy  w  ifJomc.This  beloucd  brethren  (which  dial  be 
the  end  of  al)  is  our  hopc,which  bcin:;  fuch  a  country  of  peace, 
fliould  perfwade  coheircs  in  altran^e  countrey  here  to  beat 
peace.  This  is  new  Icrufalcm,  theviuon  of  peace,  whither  this 
mt  Cod  and  Father  dial  bri  ng  vs,whom  he  made  one  bodie.that 
its  members  might  be  knit  by  one  ':  irrt,  to  feme  him  one  Lord, 
*M*f  faith,  through  one  baptifmejwhere  the  God  of  peace  Dial 

kcepc 


V)6  Brotherly  Reconcilement. 

keepc  fcffions  for  eternall  peace ;  where  confcience  fhall  be  the 
clarkeofpcace,anAngell  the  crier  of  peace,  Mefll as  the  Iudgc 
ofpeace,Saints  the  Iury  for  peacc,Innocent  the  vcrdit  of peacej 
Come  ye  bleffed  of  my  Father,thc  oyc  of  peace;  andrcceiue  the 
kingdome,  the  fentence  of  peace.  To  which  country  of  peace, 
die  Father  of  peace  bring  vs  through  his  Son  of  peace,to  whom 
with  the  holy  Spirit,  three  in  perfon,  one  in  eflence,  immortal! 
and  onely  wife  God,be  afcribed  all  honor,maie(tie,  glorie  and 
dominion,nowandforeuer:  And  let  all  creatures  lay 

Amen  :  Praife  and  glory,  and  wifedome,  and  thankes, 
and  honour,  and  power,  and  might  be  vnto  our  God 
for  euermore.  Amen,  csfpoc.y.i  2 . 

Tfalme.t  1 2.6".  0  pray  for  the  peace  ofIertifalemi  let  them  pro/per 
that  hue  thee, 
7.  Peace  be  within  thywaHeSjandprofferitiemthinthypattaces* 
t.  For  my  brethren  and  companions  fake  Imllwijb  thee  now 
profperitie. 


An 


Ail  Apologie.of  the  vfe  of  Fathers, 
and  Secular  learnhw  in  Sermons. 

jFj  N  handling  &  perfwading  thisChrifha  Yntoii, 
!  if  J  hauc  borrowed  Icwcls  of  the  Egyptians, 
'  and  called  fecular  learning  to  ferue  and  waitc 
on  her  miftris  Thcologie;  thinkc  not fgood 
Chriliian)  that  I  fcede  thec  with  Onions  and 
Pcpinsof  Egypt  in  Head  of  hcuucnly  Manna; 
or  leauc  the  fountaine  of  liuing  water,  to  dig  ciderncs  that  can 
hold  no  water  of  life,  as  fomc  humorifts  flaunder  our  maner  of 
preaching.  While  fomc  in  Athens,  and  mother  of  all  learning, 
with  their  blacke  coalc  grime  and  befmcarc  the  face  of  the 
Mules,  and  make  collation  betweene  the  auncient  Fathers 
and  modernc  writers,  as  if  the  gleanings  ofFpbratm  were  bet- 
ter then  the  vi  ntage  ofzsfbieur ,  ssfnd  wh.it  haue  thr(e  done  in 
compart  fon  of  them?  Others  in  mod  famous  places  of  this  land, 
edific  Gods  people  by  preaching,  or  rather  fpeaking  againft 
Icarneder  preaching  of  others  then  thcmfclues  can  attainc  vn- 
to,  fo  farre,  that  if  they  can  find  in  their  text  but  Tkmfiuib  tUe 
Lord,thcy  make  the  Lord  fpeake  againft  cleanly  and  learned 
handling  of  his  word  ,  when  thus  the  Lord  hath  not  faid  .  But 
thus  faith  the  Lord  of  fuch  men,  The  Prophets  prophciielics 
in  my  namc,I  hauenot  lent  them,  neither  did  I  command  the, 
neither  ("pake  I  thus  vnto  them ;  but  they  prophthe  vnto  yo.i  a 
falfc  vihon,a  lying  ciiuination,  and  dcccitrulncflc  of  their  ownc 
huxt/tuhthe  Zor^/fr. 1 4.  i^.and  yet  eric  they  at  the  croflc  that 
which  crofl'etli  'Paul ,  and  fhall  anonc  be  {"hewed  to  be  againlf 
the  erode  of  Chrift.  *Others.no:  with  their  tongue  alone,  bi-: 
with  their  pens  alio  haue  ioyncd  in  next  rankc  to  Papiltcs, 
Toun*  wanton 'Diuwes    as  fomc,  fhall  I  lav  old  w.ir.t-diun.. 
tearmc  them)  w  totbVnUurJaiei ,  tbdtJUfji  their  Sermon  with 

Kk 


258  Of  the  vfc  of Fathers, 

the  quotations  of  Thifo/ophers,  Poets,  and  make  tflentation  of  ha- 
mane eloquence,  and fo preach  themfe/ues  and  not  Chrifi  Iefus.  But 
*  w.B.  ser.j.  of  all  other,  faire  fo  him  *  who  condemneth  all  fecular  learning 
hi?chu?chgof  in  tne  pulpic,in  precept  affirming,that  Arts  3andD  oft  or  s,and  Fa- 
thers and  the  tongues, tn  priuatjludy  may  be  vfcdjbut  not  publikfy  in 
the  pulpit  by  the  teftimome  of  the  Apo file, except  againft  the  Papisls: . 
and  yet  in  praitife  vfeth  arts,Philofophers,hiitorics,Poets  and 
tongues  fboft  in  thofe  fermons  when  no  controuerfy  is  in  hand. 
oto*tetm>!*d.ire  Thou  knoweft  ("gentle  Reader J  who  fhould  hauc  a  good  me- 
*fimemerem.  mory^eaft  he  breake  dovvne  with  one  hand  of  pra&iie  what  he 
built  with  the  other  hand  of  precept.  What  edification  was  this 
to  Gods  people,  to  condemne  the  preaching  of  their  fcllow- 
labourersPas  if  we  {cd  them  with  acornes  and  huskes  in  (read  of 
bread,or  brought  our  children  a  ferpent  for  an  egge,and  a  fcor- 
pion  for  a  fifh  ,  when  we  bnng  humane  learning  as  a  knife,  to 
deuide  euery  one  their  portion  aright.  It  had  (hewed  a  good 
mind  to  haue  fpokenthis  onely  to  fellow.  labourers,and  not  to 
their  people :  or  hauc  fpoken  it  to  fome ,  and  not  written  it  to 
all :  or  if  trvey  mult  needs  write  it,  to  haue  fpoken  to  vs  in  the  A- 
ramites  language(I  meanc  Latine)forwe  vndetftand  it,and  not 
haue  talked  with  vs  in  the  Icwifh,in  the  Englifh  tongue,  in  the 
audience  of  the  people  that  are  on  the  wall ,  if  they  meant  not 
hereby  to  difgrace  our  manner  of  preaching  with  the  people. 
For  my  part  I  haue  reuifed  the  auncient  Fathers  and  late  wri- 
ters in  this  point,  and  finde  not  one  among  them  all  of  this 
mind-,  that  humamtie  is  vnlawfull  in  fermons,  faue  onely  Zan- 
ch'iH4  in  his  oration  de conferuando in  Ecclcfiaputopuro  Detverbo, 
fct  out  ^fter  his  death  by  his  heires,  and  it  may  be  was  adultera- 
ted by  fome  gatherers  of  his  notes  that  foifted  in  this  opinion  of 
their  owne. 

The  (rate  of  this  foolifh  quefhon  (which  they  make)is,whc- 
ther  Humamtie. i.  any  thing  betide  the  wordes  of  Scripture; 
whether  of  Ecclefiafticall  writers,  as  Fathers,  Do£tours,  and 
Schoolemen;  or  prophane  writers,  as  Pbilofophers,Poets,and 
Hiftorians  belmvfi;//,  quoad  ejfe  or  quoad gradum,  at  all,  as  fome 
denie,  cr  onely  againft  adueriarieSjasiome  hold,  w  fermons 
acadcmicall  or  popular. 

The 


tnd  Secular  learning  in  Sermons.  2  jo 

The  ObieEltom  againft  itjfch'uh  I  haw  beard  or  ft  encore  three- 
fold: l.from  Scriptures,  i.reafons: ^mScc/ej7aJltca/ln  r iters. 

1.0b.  Chrifts  voice  onely  fhould  be  heard  in  his  Church,/^. 
lo.Tne  fhcepe  hcare  his  voice  and  follow  him,for  they  know  his 
roicejand  they  wil  no:  follow*  altrangerjbut  they  flic  from  him, 
for  they  know  not  the  voice  of  Grangers:  Therefore  Ethnicke 
leaining,which  is  not  his  voice,  but  the  voice  of  Grangers  mutt 
not  be  heard  in  fermons. 

i.Rejp.  OurSauiour  by  Ins  voice  mcaneth  all  truth  agreeable 
to  rr  s  will,  fljrifli  vox  eft  qv.icqmd  verscm  eft  (iaith*  Buccr  )  ante-  -_. 
*}H%d relit aUcjuid pnecspit,  earn vndtmqjonuerit^ exauatamm  at^  IJ - 
fequamur,  Whatfoeuer  is  truth.whatlbeuer  commaundcth  any 
right,isChn(ts  voice,  from  wheneefoeucr  he  (hall  found  ir, 
Iecvs  both  heare  and  follow  it.  And  therefore  all  truth  in  the 
heathens  being  a  part  of  Chriits  voicc,and  a  portion  ofhis  law 
(as  that  writer  well  proueth),  this  place  rather  indudeth  then 
exdudcth  humanitie  in  Sermons. 

2 .  By  the  voice  of  grangers,  he  mcaneth  falfc  doctrine  of  dc- 
ceiuers,  whom  he  termcth  theeues  and  robbers,vcj;i.§ .  and  from 
their  voice,whcther  they  be  Eccleiialfical  or  prophane  w  riters, 
muft  we  not  fpeakc,  1  .Ttm.  I .  3 .  Commzundthem  that  they  teach 
none  other  detinue  faih  his  Apoftle.  And  if  any  teach  othcrwife, 
and  confentcth  not  to  the  wholefome  words  of  Chrift  ,  and  to 
the  dodtrine  which  is  according  to  godhncfle,  he  is  puft  vp  and 
knovveth  nothing/rom  fuch  feparate  thy  fclfc.  l  .Twt.6r„ 

3.  Chrilt  alone  was  (till  heard  in  Pauls  preaching, 2. 0.4.J. 
i.Cor.i  -  .3.  and  therforc  when  he  cited  truth  out  of  aPoct,7"#r. 
h  the  ieafon,both  w  hy  he  allcagcd  it,and  why 
itfhould  be  beleeucd  as Chrilts  voice,  vcrf.  1  ^.Hoctejltmomum 
v:r«meftj\\\s  tcttimony  is  true,  though  Cal/tmachw  w 2s  a  mod 
5c  fibulous  Poet  in  the  reft, as  focne  truly  obferuc. Where- 
fore feeing  truth  in  the  mouth  of  Ililaums  Ail!  is  from  God, and 
all  true  fay ingsofthc  heathens  from  the  holy  G hell, aj  t,.  .  „ 

1bd*P.M*rtw  w  imes,  this  place  rather  admits  then  difmiiTc. 
fecular  learning  from  fermons. feeing  it  is  from  the  holy  Gholt, v  lut 
found  ofhis  vo:cc,though  notfofpccialla>hi:>  word. 
Kk  2 


2  6o  Of  the  vfe  of  Fathers  9 

2.  Ob.  The  Scripture  of  it  felfe  is  fufficient  to  faluation, 
and  is  able  to  make  the  man  of  God  abfolute,  and  perfect  vnto 
all  good  vvorkes,2.7/w.g. i  6.therfore  fccular learning  is  need- 
leiTe,  the  alleaging  whereof iniureth  the  Scripture  as  if  it  were 
not  fufficient.  Therefore  neither  ncedeth  it,  nor  muft  it  be  cited 
in  Sermons. 

i.^j^.  Although  the  Scripture  afToord  Gods  Reward 
fufficient  food  for  his  houfhold  offaithjZ^.i  5.17.  They  haue 
meate  enough',  yet  muft  he  dcuide  this  bread  aright  to  euery  one 
their  dimenfnm  and  due  portion,  l.Tim.i. 15.  which  without 
the  knife  of /ccular  learning  and  helpc  of  other  Writers  he  can 
not  do  arighr,as  anone  fhall  be  (lie  wed  more  3t  large.  Whcr- 
fore  this  rcafon  is  not  found  to  exclude  it  from  Sermons. 

2  S.Tauk  wronged  not  the  fufficiencie  of  the  Scripture, 
when  he  quoted  fecular  Writers  and  Poets  which  he  had  read, 
^7.1 7. 1 .  Cor.  1  j.  Tit. 1 .  To  conuince  Atheifts  he  was  fainc  to 
appealevnto  the  heathens  for  witneffe.  To  perfwade  Epicures 
of  the  refurreftion ,  he  vrgeth  naturall  reafbn,  of  feed  in  the 
ground, from  Aftronomieofftarres  in  the  skie.i.  Cor.  1 5.  and 
thought  this  the  beft  way  of  preaching.  And  how  can  we  in 
popular  Sermons  not  oncly  conuince  Papifme  of  error,  but  A- 
theifme  which  now  pipeth  in  the  thoughts  of  too  many ,  of  ir- 
religion,  withoutit?  What  better  weapons  can  we  vie  in  thefe 
things,  then  take  in  our  mouth  Philip  Mornxy  of  the  truncfle  of 
Chrifhan  religion?  How  can  a  teacher  perfwade  a  natural  I  man 
better,  that  the  foule  is  immortall,  then  with  Zanchiw  out  of 
natural  reafonjaiddowneby  Arifiotle  and  other  Philofcphers? 
Wherefore  feeing  neither  the  citing  of  Doctors,  Fathers, 
Schoolemen,  Comenters,  nor  prophane  Writers,  for  opening 
the  Scripture,  and  giuingthefence,norfor  confuting  of  natu- 
rall men  by  reafon, maketh  the  Scripture  vnfufficient :  this  rea- 
fon  is  not  fufficient  to  exclude  it  from  Academicall  or  popular 
Sermons. 

3.  Ob.  Thou  fhalt  not  plow  with  an  Oxe  and  an  Afle  to- 
gether,norfow  thy  field  with  diuers  kinds  of  fecdes,D«;r.  22.0. 
that  is,  as  Philofophers  could  teach  vs :  Non  efl  de  vno  genere 
diftipiinx  tranfiiwdnmm  a/usdiVfc  nauft  not  confound  Philofo- 

phic 


Andpcular  learning  in  Sermons.  1 5i 

phie  withTheologie,  cr  Anftotle  with  ChriU.For  which  hrom 
taxed  E nftochium,  faying  ,\V hat  communion  hath  l'ght  with 
darkncfTe.',w'hat  concord  Chriti  with  Belial ?wh3t  agreement 
the  temple  of  God  with  idols?  Quid  Horatio  <?•  'Pfdterio?  Vir- 
ft/io  &  Euanaettftu?  Ciceroni  &  Apoflolu  ?  wherefore  come  out 
from  among  and  feparate  your  (blues.  Or  as  7>>W//*«  fpea-  p^/v^.wW. 
keth:  gmdtsftbcttu  &  Ierofotytnis?  Quid  Academit  &  Ecc/e-  KTtl"' 
fit?  Quid  Htreucu  &  Chriftums'Ncftratnfiitutiade porticu  Sa- 
Umor.is  eft:  itdermt,  cjut  Stoicum,  &  PUtomcum,  &  Dialetltcum 
Qyriftunu prxtttlerunt. The  beieeuer  hath  no  part  with  the  mfi- 
delljDiuinitic  mult  not  be  vncqually  yoked  with  humanitic, 
nor  an  Oxc  with  an  AlTe:  therefore  away  with  humanitic  out 
of  Sermons. 

i .  Kefp.  That  law  in  the  old,  the  Apoftle  expounds  well  in 
the  newTe(tament,2.£<?r.6.  No  fcllowiliip  (hould  righteouf- 
neilchauc  with  vnrightcoufnefTe ,  nor  any  communion  light 
with  darkneffe.  And  fo  fecular  learning  which  is  darkneflc.and 
dekended  not  from  the  father  or  lights,  but  afcended  rather 
from  the bottomlcife  pit  Jl.ould  not  be  brought  to  the  Scrip- 
ture, but  to  be  repioued  of  the  light.  Yet  when  it  is  truCj  he 
that  commaunded  the  light  to  fhine  out  of  darkneiTc  ,  maketh 
(asthePfalmiftfpcakcs,  thisdarkneiYeto  be  light. 

Wherefore  if  the  Aile  will  know  his  matters  crib/for  I  muft 
anfA'crthisbrucifhreafon  in  itownekind)this  bead  (as  one  wel 
notes)  may  like  Balaams  arte,  be  taught  to  fpeake  to  good  pur- 
pofc:  and  as  an  Allc  caried  a  falfe  Prophet  then,  \v  m:.y  it  now 
carrie  Omit,  3s  once  one  did  I  :<y  and  (peaking  with  mans ,  or 
rather  Gcds  voice, forbid  the  foohfhncsof  a  Prophet:  whence 

ence fecular lcaxni  ople did  him.  wit: 

/edre/tvtom,  not  for  it  fcl!e,but  for  Gods  truth  thnt  it  caryeth. 
And  when  Cafari  uthbtt  a/fit bain r ,  any  farthing  of 

their  coync  bcareth  Gods  image  and  fupcrfcription  oftruth.w  c 
;  bring  iivnto  God  to  whomeic  belonged*,  and  calt  ic'though 
butafarthing)into  thetrcafnneofthe  Lord.  And  therefore  : 

may  bring  Chriftianato  his  Church  ,  as  the  Aflc  caried 

Chriit  to  the  temple,  I  fjvtoa!!  PuaJicis  3b  fpuke  he  to  his 

difupLc?:Go  ye  to  Bcthphagc,  go  to  Poets,  Hiiiorians,  and 

K  k  3  Phi- 


26i  Of  the  vfe  of  Fat  hers, 

Philofophers,  and  there  (hall  yc  find  an  AfTc  tycd  and  her  colt, 

loofe  them  and  bring  them  hither,  for  the  Lordhathneedc  of 

them. 

4.  Ob%  UMofis  though  learned  in  all  the  wifedome  of  the  E- 
gy  ptians,  yet  preached  he  nought  to  the  people ,  but  from  the 
mouth  of  the  Lord.  The  Prophets  ,  though  filled  with  know- 
ledge, yet  propheficd  they  notofanypriuatemotion,orby  the 
will  of  man,  but  fpakeonelyas  they  weremoued  by  the  holy 
Ghoft^./VM  .ai.  Yea  euen  Ba/aa  duxft  not  for  an  houfc  full  of 
gold  go  beyond  the  word  of  the  Lord  to  fay  more  or  \tffc9N*m. 
2  2.i8.Chtifthimfelfe  preached  nothing  but  what  he  receiucd 
from  his  father,  lob.  1 2. 49.  50.  and  charged  his  Apoftles  to 
preach  whatfoeuer  he  commanded  them,&  nought  elfe,  Mat. 
iZlptjtqufrn'*  28.20.  therefore  his  fent-ones  and  meflengers  may  preach  no- 
imfsi  tr*nt  *&.    thing  but  his  word. 

alrl°paucttUn  '  1  ■  Rcjp.  By  this  reafon  no  Preacher  may  fpeake  a  fentencc 
fummturerum  fa  his  Sermon,  which  is  not  immediatly  the  Scripture,  accor- 
wnrnpuprxfi-  ding  to  matter,  forme,  and  wrords:  and  fhallwe  fo  condemnc 
I*r?^r  at*  all  the  men  ofGod,  preaching  (ince  the  Apoltles  times?  Nay, 
Qmrnenuncap.  o<n  of  thine  owne  mouth  will  I  iudge  thee,  6  eutll  feruant  and 
J-J^jJ^flouthfull:  For  what  (hall  we  thinke  then  of  our  talking  Prea- 
fhtutxmore  ^  chers,  who  fpeake  moft  of  their  owne  braine,  and  in  many  fen- 
"rrume»"r&*  *ences  fpeake  often  neither  Scripture,nor  fcant  good  reafon  to 
fttctpua  capua  their  people? 

'bn}{l™u!£u-  2  By  this  reafon,  they  may  not allcage  (Saltans exposition, 
gexdaproponere,  vnlefle  they  will  make  him  the  thirteenth  Apoftle,  and  hath  his 
"!t*^tk*tz  I.  Comments  by  diuine  infpiration,as  had  the  Apoftles.Nay,this 
skDnMtu  p™.  cxcludeth  Fathers,  Do<5tors,and  Schoolemen  out  of  our  Ser- 
yropimxapA  i.  mons,  when  we  difpute  againft  the  Papifts. 
it?>?D'f}''nde  1  ^k°  knoweth  whether  thefe  holy  men  of  God  \Ccd  not 
fit,vtp*rtes  u-  fecular  learning  in  their  Sermons  as  well  as  Saint  Paui'f  Their 
brorumT>,ophc^  propnefies  that  wre  haue,  are  but  eenerall  notes,  andfitmmaca- 

ttcorum  inter  at*  t  r  '  tii~  .      j  r» 

«« (atu  cobA-  pita  or  their  Sermons,  as  tnee  Learned  obterue.AiidyetS./>^- 
%W<££n.  brofe  Ltb'  3.  defidty  cap.  1 .  dare  auouch,  that  euen  in  thefe  gene- 
l*.  uinfatun  rail  notes  oftheir  Sermons,tbe  Prophets  haue  relation  to  poe- 
\TurtJ.eZ&  "call  (lories.  And  Saint  lerome ^Epift.tJ'Rjm.auouchethitof 
Hi  *nnou»«. both,  dying;  Qmsnefcut  &in  CMofe  &  inVropbetArwn  vo- 

htmi- 


andfccuhr  learning  in  Sermens.  *  263 

iumimbus,  cfM<zd*ma$Hmpta  de  C] em tltum libra:  Who  can  be  ig- 
norant,thatin  miofcsznd  the  Prophcts,(ome  things  arc  taken 
out  of  the  bookes  of  the  Gentiles? 

For  the  Apofllej,  though  in  their  Epiftlcs  to  particular  Chur- 
ches, none  (fauc  Saint  7Wr)cite  hiimanitie^ctwho  can  (new 
that  in  their  popular  Sermons  to  the  Gentiles  throughout  the 
whole  world ,  they  alleagcd  not  truth  out  of  Poets,  Philofo- 
phers,  and  Hiilorians,  feeing  ChriR  promifed  them,  that  his 
fpirit  fhould  lcadc  them,  not  onely  into  truth,  but  tn  otnncm  ve- 
ritatrm,  into  all  truth?  foh.\6. 1 } . 

4    Though  neither  did,  as  in  fhewing  vs  the  immediat  will 
of  God,  and  laying  downe  the  grounds  of  faith,  it  was  notfo 
conuenienttomixcitwithmens  precepts: yet  in  expounding 
this  will,  in  enplaning  the  fence  ofwords  and  phrafc  of  fpeech, 
in  declaring  the   nature  of  birds,  beads,  and  (tones,&c.  to 
which  they  allude,  we  cannot  cut  the  word  aright,  without  the 
vfe  ofGrarnmarians  in  the  proprietie  &  acceptation  of  words: 
without  helpe  of  Logicians  in  difhnguiChing  ambiguitic*:with- 
out  ayde  of  Rhetoricians  in  following  precepts  and  rules  cf 
fpcech  to  perfwadc:  without  hclpe of  Hii:onogr3pbers to  cal- 
culate times:  of  naturall  Philofophic  ,  to  (can  caufes  and  their 
effects:  Geometric,  to  rind  lues  and  fituations  ,  and  fuchlikc. 
Wherefore  though  they  oncly  (pake  immediatiy  from  the 
Lord  in  declaring  his  will,  yet  can  we  not  without  thefe  helps, 
expound  it  fully  to  cucry  mans  conccipt.  Ul'fofts  receiucd  the 
law  from  the  Lord  at  mount  Sinai:  bringeth  he  nought  clfc  to 
expound  it  to  Ifrael?  The  Prophets  explanc  AU'es  pentAteuch. 
bring  they  nought clfe  to  declare  it  to  the  Iewcs?  Chtirl  and  his 
Apodlesexplane the  Prophets:  did  not  the  holv  Spirit  cauie 
them  to  bring  Allegories,  Tropes,  Parables,  and  Similitudes, 
v?ith  many  other  things,  which  arc  not  in  the  Prophets  ro  ex- 
pound them?  And  how  can  we  filly  ones  of  our  lclucSjopcn  all 
the  meanings  ofallthefc,  fhew  the  nature  of  th'rv^s  to  which 
they  allude, note  the  riq'  it  acceptatio  of  words  whic  h  arc  ambi- 
find  out  the  did  ince  of  places  which  thev  infiniutc,  and 
fuch  itkc,without  Philofophcrs,  Poets,  Hidorians,  who  liaue 
truly  declared  them  at  lariH?  The  rcalon  then  follovvcth  nor, 

The 


flit  i*<Mtrd 

*4f>ptOB. 


lt«[eph.hb.%t 


264  *   Of  the  vfe  of  Fathers, 

The  Prophets  and  Apoltles  in  laying  downe  the  will  of  God 
and^grounds  of  faith,fpake  nothing  but  what  they  receiued  im- 
mediatly  from  the  Lord;  iherfore  Preachers  in  further  opening 
of  this  will,may  not  bring  any  truth  from  writers  to  expound  it, 
or  make  it  more  plaine  to  the  ignorant.  Why  then  are  any  ex- 
positions otcommenters  alledged  >  why  do  we  open  it  by  our 
own  difcourfe,tanging  one  fentence  beyond  the  very  words  of 
the  word  ?  but  oneiy  becauie  they  and  we  fpeake  that  which 
confenteth  with  the  do&rin  of  faith?  A  r,d  why  is  it  not  as  good 
from  Philofophers,  Poets  and  Hiftoiians,  as  from  our  owne 
braine,  when  it  futeth  with  truth  of  the  word,  and  is  according 
to  the  analogic  or  faith. 

5.  Other  reafons  kept  the  Prophets  andApoftles  fromal- 
leadging  Secular  learning  to  their  people,  which  reftrainenot 
vs  Chriltians,  Firft  there  were  few  or  no  fecular  writers  before 
Mofes  wrote,  as  witnefled  f  Iofephtu  with  others  ,  then  fore  he 
could  not  cite  any.  And  yet  being  learned  in  all  ihc  wifdome  of 
Egypt,fee  bowinhis  books,cfpecially  Genefis,Philofophie,A- 
fTronomie,Geographie,Arithmetikc,  Hiitoriographie,and  the 
liberal  Arts  (hew  themielues:  without  the  axiomes,maxims  and 
principles  wherof,we  fee  commentators  cannot  fully  expound 
him.  And  how  then  can  we  dcuide  that  word  aright,and  fearch 
his  fcriptures  to  the  bottorne,  as  we  are  commatmded  lohn  5. 
without  thefe  heipes  affoorded  vs  from  the  LordPSecondly  for 
the  Prophets,  for  Chrilt  and  his  Apoftles ,  to  what  end  ftiould 
they  haue  allcaged  any  learning  of  the  prophane  Gentils  to  the 
Iewes,who  hated  them  extreamely?They  abhorred  their  com- 
panie,and  would  not  meddle  with  them,  lohn  4.9.  much  more 
would  they  detefl  their  do#rine,accordingto  thatlaw,£V#r.7. 
They  thought  it  pollution  to  eate  of  their  meatc,  *AR$  1 1.3. 
much  more  to  taft  of  their  learning.  They  thought  it  pollution 
to  admit  their  perfons  into  their  Temple,  AEls  21.28.2p.and 
Smade  them  ftand  without  as  lTrangers,Z#^  18.13.  much  lefle 
would  they  admit  their  doctrine  into  their  hearts,  though  they 
heard  it  with  their  earcs.  And  yet  rPau/bciug  taught  by  Gatxa- 
/W,and  skilfull  in  fecular  learning,  thought  it  fit  to  cite  it  to  the 
Gcmilesjwho  he  knew  woud  recciuc  and  bclceue  ir,which  for 

the 


and  S  cedar  le&rntng  in  Semwns.  1 65 

the  contrary  rcafon  hcwould  not  do  ro  the  Icwes.  Wherefore 
fith  neither  this  rcafon  hindreth  vs,for  God  hath  giuen  vs  thefe 
helpes  toexplanc  andcontcfiateto  his  word:  and  feeing  we 
lcamethcfe  heathen  authors  from  ouryouth,  toinforme  our 
vnderftandings ,  and  reforme  our  wils ,  and  know  themro  be 
truth  from  the  Lo:d,whoistheauthorofal  truth,wc  may  more 
lawfully  vfe  them  for  opening  of  his  word  when  we  find  them 
agreeable  thereunto. 

jJJh.  Yea  but  hremic  (chap.  14. 14)  counts  them  faifc  Pro- 
phets,who  fpake  any  thing  which  they  had  not  from  the  Lord, 
but  propheficd  their  owne  vifion,  vanitic,  and  dcceitmlnefTc  of 
their  ownc  heart.  And  chap.23.2i,Thcy  propheficd  (faith  the 
Lord)  when  I  fpake  not  vnto  them.  But  if  they  had  Mood  in 
my  counfel,  they  would  haue  declared  my  words  vnto  my  peo- 
ple ,  and  not  haue  prophefied  the  deccipt  of  their  owne  heart. 
They  thinke  to  caufe  my  people  to  forget  my  name  by  their 
dreamcs,which  they  tel  euery  man  to  his  ncighbour.l  he  Pro- 
phet that  hath  a  dreamejet  him  tell  a  dreame;  and  he  that  hath 
my  wordjet  him  fpcakemyword  faithfully.  What  is  the  chafTe 
to  the  whcatc,faith  the  Lord?  Ergo  they  arc  falle  teachers,  who 
fpeakc  from  any  but  the  Lord  in  his  rcuealed  word. 

1  ,T^rfff.  This  place  roucheth  them  mo(t,who  in  a  priuatc  fpi- 
rit  offingulantie ,  refufingall  other  mens  writings,  open  and 
preach  his  word,  prcfumptuoufly  relying  wholy  on  their  owne 
iudgcment,and  fo  make  the  Scripture  propria  e xp!icatwMs,con- 
demned  by  the  A poftlc  2. Pet.  1 .2  o.  It  touchcth  not  them,who 
follow  the  iudgemcntofGod$Church,&  conduct  of  that  fpirit 
which  animateth  the  whole  bodicofChrift,thc  true  expohii- 
ons  of  Fuhcrs,commcnrators,and  grathcr  truth  difperfed  a- 
mong  the  hcathens/ccing  the  truth  in  al  thefc  is  oncly  from  the 
Lord. 

1.  /<t*/w*- reprooueth  them  who  fpake  that  which  was  not 
from  the  Lord:but  all  truth  in  lccular  writers  being  fro  the  holy 
GholtjCucn  from  the  Loid,as  anonc  fhall  be  fhcwed,this  place 
rather  is  for  it  then  againftir.  He  counts  themfalfc  Prophets, 
becaufc  they  fpake  their  own  viflon  that  was  falmood,as  he  af- 
ter expounds  it  vcrf.  26.  a  7.  and  mixed  their  lies  with  his  truth, 

LI  as 


2  66  Of  the  vfe  of  Fathers, 

as  chaffe  with  wheate;  as  the  auncient  and  moderne  both  cx- 
pound  it.  And  if  any  preach  fahhood  out  offecular  writers, this 
place  checkeih  his  teaching  :  if  truth  iiitablc  to  the  rule  and 
lquareofGods  word,he  fpeakethfro  tha  Lord,  who  is  author 
of  all  truth, as  in  my  next  anfwer  fhall  be  fhewed.  Wherefore  as 
the  ApotHe  prophefied  of  thefe  latter  times,  that  fome  Aiould 
fo  farre  giue  heedvnto  fpirits  oferrour,  and  d'odtrine  of  diuels, 
that  they  wold  command  to  abftaine  from  fome  kind  of  mcates, 
i  .Tim.^.  io  may  I  fay  of  them  that  forbid  vs  the  lawfull  vfe  of 
prophane  writers  ;  which  God  hath  giuen  to  be  receiued  with 
thankefgiuing  of  them  that  belceue  and  know  the  truth. For  as 
eucry  creature  of  God,  fo  cuery  truth  fro  God  is  good,  and  no- 
thing of  it  ought  to  be  refu  fed  if  it  be  receiued  with  thankef- 
giuing,for  it  is  fancMed  by  the  word  of  God  and  prayer. 
.  6.0b%  Yea  but  Saint  Taul cbargeth  euery  Miniftcr,^  V-n- 
\oi,i£cLWtiLKiiv*'\'tT'im>iA<  that  he  teach  none  other  doctrine, 
butkeepeche  patterncof  whdlefomc  words  which  we  haue  of 
Saint  Pati/,2.Ttm.T  .1 3 .  And  if  any  manfpeake  in  the  pulpit, 
lethimfpeakc  as  the  words  of  God,  1.^^.4.  Therefore  neither 
rmy  we  fpeake  any  other  thing,  nor  otherwife,thenis  in  the 
word,which  is  to  adulterate,and  like  huc(ters,to  mingle  it  with 
humane  deuices.  2.O.4. 

i.%etp.  ByflT??o^/cTrfcrxaAH>,the  Apoftle  meaner  h  teaching 
otherwifc  then  agrceth  with  truth  and  analogic  of  faith  in  ihe 
fcripturcs,  as  he  expounds himfelfe,  \.Ttm.6.7,.n  T/<  i-npft- 
JW*aeAe7 ,  )y  ph  Tfoj  ^yyra.i  vyialvvft  hoyoig,  &c.  If  any  man 
teach  othciwile ,  and  conlenteth  not  to  the  whole  feme  words 
ofour  Lord  lefus  C  hri(t,and-to  the  doctrine  which  is  according 
to  godlineflc:  and  no  fecular  learning  which  confentcth  not  to 
Gods  word.may  wc  bring,I  oonfefle. 

2.  Thefe  places  (if  they  marke  them)  make  moft  for  the  vfe  of 
fecular  learning  in  fermons:f6r  the  Apoftle  forbidding  to  teach 
any  other  doctrine  then  cofenteth  to  Godswordjimplieth^hat 
we  may  bring  ab  extrinfico^h^^otutx  is  confonant  thereunto. 
He  faith  nor,  If  any  man  preach  any  other  thing  then  the  fcrip. 
ture;but  if  he  preach  any  other  thing,  and  confenteth  not  to  the 
do&rine  of  godlinefle .  If  he  meant,  our  doctrine  fliould  be 

nought 


*nd  Secular  learning  in  Sermons.  1 67 

nought  but  fcripture,  why  willes  he  it  to  content  thereunto? 
He  bids  vs  keepe  the/>4//w^of  the  wholelomc  word/hercforc 
allowes  he  to  vie  vvhatfoeucr  truth  is  conionantto  that  pattern. 
He  faith  not,  Keepe  the  wholefome  word,  and  fpeakc  nothing 
elfe;  but  keepe  Cwtutojiv,  the  patterne,  whereto  all  doctrines 
mu(t  accord.  We  mult  vfc  it  as  a  famplarof  truth:  how  H  it  a 
famplarandparternc  if  we  bring  nought  elfe  but  it  (elfe?  Nei- 
ther faith  he:  If  any  fpeake,lethim  fpeakc  the  words  of  God 
and  nought  elfe,  huificnt  loquitur,  let  him  ipeake  as  the  words 
of  God,that  \s,fecundum  an.  tooutmfiiet ,  according  to  the  mea- 
lure,proportion  and  analogic  of  faith  in  the  word,  ^0**.  1  2. 

3.  Wherefore  the  Apoftle  here  alloweth  Preachers  to  bring 
all  truth  whatfoeucr  agreeth  with  the  word  of  truth,  and  con- 
fentethto  the  do£trinc  of  Chrift. 

7.0b.  Chrift  fent  me  to  preach  the  Gofpell,  not  with  wife- 
dome  of  words  ^  leaft  the  croflc  of  Chrift  fhould  be  made  of  none 
crTc&,faith  Paul  1.^0^.1.17.  And  I  brethren  w hen  I  came  to 
you,came  not  with  cxcellcncie  of  words,  or  of  wifedome,  nei- 
ther flood  my  fpecch  and  my  preaching  in  the  intifing  fpcech 
of  mans  wifedome,  but  in  theplaineeuidenceofthelpirit  and 
of  pov\er,that  your  faith  fhould  not  be  in  the  wifJomcofmen, 
butin  the  power  of  God,  i.Cortn.  2. 1.4. 5.  Therefore  all  mans 
wifedome  offecular  learning  and  plcafant  eloquence  fhould  be 
abandoned  in  rhc  lips  ofthe  Preacher.  And  this  place  is  their 
^Achilla  that  k:ls  vs,  as  they  thinke. 

I  .%fjf.  Hie  locHi  placet  craffh  tflU  tkeolog/j ,  qui  fibi  in  coeU 
vidrntur cfc,<]u'jdfrocul al:fint  ab  omm  eloquently.:  Tins  place  in- 
deed (fa it Y^Erdfmm)  pleaieth  thefc  grofie  patcdD!uincs,v\ho  bStk 
thinke  themfclncs  in  hcaucn  becaufc  they  are  farrc  from  all  c-  '/'•««  ^«**»«* 
lotjr.cncc.  £m  fu*  ijworami  t  p.urocin.wtur  fenttunt  Paulum  hie 
dimnn.xft*  Rhctoric.im  efoqurnttam^xejvtfita  & felefta  verba. /ir- 
monem  mundum  &  terfum  dtJal'ftcam  docendi  rationem,  human* 
JapienrMmfu.11 a  ?radu  consent em '.-They  who  patronage  their 
ignorance  faith  Ptmermwoti  thefc  words,  thinke  Paul  here 
condemned Rhetorical  cloqveiKc.cxquihre  and  choifc  words, 
fine  and  cleanly  lpcech  ,  and Irinnnc  wifedome  of  words  in  it 
owncmcafurc  anddcgicc  .  Hot  loco  abutnntur  nonnulh  c§*it>a 

L  1  2  bona* 


2  6*8  Of  the  vfe  of  Fathers, 

bor.xi  liter as>  vt  barbariem  &  rudttatem  defendant  tanquam  rem 
Euangelio  congruent  em:  eruditionem  verb  &  ftnditin%  politiorU 
i  TnUfAcis x  ferTHom* in  mimftro  minime  ferendum  ejfe  cenfent,  faith  lAretitis9 
™£"ur™Z„».  difcuflingthisqucftiori  and  anfwcring  this  place .  This  place 
MtiroEuinge'j  they  abufe  (fay  thefe  three  learned  mcn)to  pratronizc  their  bar- 
fem  itkex.      'par0us  ignorance  and  rudenefle  in  preaching. 

Shall  I  anfwer  them  with  the  auncient  Fathers  on  this  point? 
No,  it  were  in  vaine  :  they  are  not  afhamed  to  proclaime 
in  Athens  and  eare  of  all  learning,  Nos  non  ctiramiu  qnid  dtcunt 
PatresjNt  care  not  whatfoeuer  the  Fathers  fay.  Wherefore  fee- 
ing in  (read  of  the  Fathers  they  haue  children,whom  they  make 
Princes  in  all  lands,  I  will  anfwer  them  with  C Uluin yP. Martyr  > 
*s4retitujrlemingiits  and  Guaither  on  thefe  words. 
»     To  begin  with  the  chicfeft  and  firft.Here  two  queftions  arifc, 
j'  faith  Calvin  on  this  place ;  one,vvhether  Paxlherc  condemncth 
»  vvholy  the  wifedomc  of  words  as  aduerfary  to  Chrift?No,faith 
m  he,  k  ratione  valde  dijfentanenm  <?/?,It  is  very  dilTonant  from  rea- 
>>  fon,  that  Saint  Paul  fhouldcondcmne  thofe  arts,  which  iseui- 
>'  dent,are  the  excellent  giftsof  God,wherby  as  with  inltruments 
»  men  are  helped  to  good  vfes.  The  arts,  as"  they  are  not  fuperlti- 
»  tious,but  containe  folide  learning:  fo  no  doubt  they  came  from 
»  the  holy  G  ho(t,and  the  profue  that  commeth  by  them  muft  be 
'>  afcribed  to  none  but  the  Lord.  This  therefore  that  TWhere 
»  fpeaketh,mu(t  not  betaken mcontumeltamartiti^o  difgrace  the 
»  arts,as  ifthcy  were  repugnant  topietie.  This  Caluin  on  thefirft 
queftion,that  the  Apoftle  fpeaketh  nought  in  this  place  againlt 
the  arts  and  fecular  learningor  wifdome  of  words  in  the  pulpir. 
A  fecond  queftion  hepropofeth,  whether  PWmeaneth 
99  there  is  fo  perpetuall  contrarictie  and  iarre  betweene  the  do- 
3'  clrine  of  the  Gofpcll  and  eloquence,that  they  cannot  ftandto- 
j>  gether,  and  that  the  preaching  oftheGofpell  is  contaminated, 
ajiquis  ad  earn  ornandam  eloquent  it  color  adhibeatur%  tor  the  Apo- 
j>  (tie  faith,  the  croiTe  of  Chrirt  is  made  of  none  effect,  if  any 
v  wifedome  of  words  beadioyned.  I  anfwer  (faith  he)  we  muft 
»  confiderto  whom  P^/herefpake^  namely  to  the  Corinthians, 
j>  whofe  eares  itched  with  a  foolidi  defire  ofmagniloqucnce.Be- 
n  fore  other  therefore  were  they  to  be  called  back  to  the  humility 

of 


andficuUr  le/irnin?  in  Sermons.  7  6$ 

ofthc  croflc,  that  they  might  Icarne  to  embrace  nakedly  Chrift,  » 
and  (imply  the  Gofpell  without  deccipt,and  therefore  came  he  » 
not  to  them  in  the  wifedome  of  words.  3> 

But  whatf  faith  hcjif  any  now  PauU  nitidth  different  Euan-  3, 
geltj d§cinnam eloquenttat/iuftretrby preaching  more  elegantly  » 
then  Saint  Paul  beautificth  the  Gofpell  with  eloquence  and  >» 
wifedomc  ofwords?  is  he  therefore  to  be  refufed,  as  if  he  con-  » 
taminated  it,orobfcurcd  the  glory  of  Chri(t?Ianfwcrfirii(iaith  » 
fo/utn)  Eloquent  iam  nihil  puvnare  cum  fimpltcitate  Su4mgtHt%n 
that  eloquence  is  no  way  againft  the  fimplicitie  of  the  Gofpell,  >, 
which  without  difdaine  not  onely  ycelds  to  it,  but  iubiedtcth  it » 
felfe,  and  like  an  handmaid  fcrucs  and  waites  on  her  miftreflc.  „ 
For  as  Aujlwe  fpeaketh  :  He  who  gaue  vs  'Peter  a  hfherman,  » 
gauevs  alfo  Cyprian  a  Rhetorician,  whereby  he  fignifieth  that  j, 
both  are  of  God  :  howfoeuer  the  one  which  in  dignitie  was  ,* 
muchfuperior,  was  dcftitutc  of  all  grace  offpeech:  the  other  >» 
whofittethathisfeet,  excelled  in  eloquence.  H:s  condufion  >, 
is, This  eloquence  therefore  is  not  to  be  condemned  nor  aban-  „ 
doned,  which  aymcth  not  at  tbis,to  hold  ChriiUans  in  the  out-  >> 
ward  colour  ofwords,  that  it  may  inebriate  their  eares  \\ith,> 
vaine  obletftation  and  delight,  but  that  it  may  bring  vs  by,, 
perfwafion  to  rccciuc  the  (implicitic  ofthc  Gofpell:  Vt  dentque  » 
tantjuumprxcoriis  off.i  iofwratur,  ad  comp.irandampifcatoribus  il-  ,, 
lis  &  idistis  AudientiAtn:  That  like  a  Crycr  it  may  get  thofc  Idi-  „ 
ots  and  fiHiermen  audience ,  qui  nihil  prtter  Atrkm  energum  i3 
gratis  habeut,  who  haue  no  grace  of  fpeech  to  perfwade,but ,, 
onely  the  power  and  iPticaue  of  the  fpirit.  The  fumme  of  his  * 
anfweris,  that  this  place  is  no  cloakc  for  the  rude  and  illiterate 
preaching  of  any,  feeing  Paule  fpcakes  nought  here  againlt  the 
vfc  of  good  arts  in  Sermons,  as  it  they  were  repugnant  to  pic- 
tic.  2.That  he  fpake  but  this  to  taxe  the  itching  cares  ofthc  Co- 
rinths,  who  thtrfted  after  nought  hue  eloquence  in  their  prea- 
chers: for  whiw  h  caufe he  preached  to  them  onely  in  (implicitic 
ofwords  to  bu  is  them  backc  from  that  humor.  ;.  That  a  Mi- 
nister may  lawfully, yea  mutt  nccciiirilv  mtidms  PamUdtjfertre, 
preach  more  eloquently  then  P.tuie,  that  hit  eloquence  like  a 
crycr  or  pcrfwadcr,  may  allure  aud'tors  to  the  fnnplititic  of  the 
LI  3  Got 


2  jo  Of  the  vfe  of  Fathers^ 

Gofpell,  and  get  audience  to  thofe  fifliermcn  and  idiots  ,  who 
haue  nograccofperfvvading,but  from  the  efflcacieofthe  fpU 
rit.What  ftiould  I  cite  the  reft,  Plato  eft  inftar  omnium  to  thefc 
men.  Hemingias  on  this  place  iumpeth  with  Caimus  expofition, 
rcloluing}that  a  Preacher  may  adorne  and  bcautifie  the  Gofpel, 
nitidtonfermone  Tanlo^  with  more  enticing  fpeech  ofmans  wif- 
dome,  with  wifedome  of  words,  and  a  more  polifhed  (tile  then 
Saint  P  antes.  Licet  quidem  omnielo^uentU  aratU  illuftrare  Euan* 
gelium:  It  is  lawfull  (faith  he)  to  illuftrate  and  garnifh  the  Go£ 
pell  with  al  grace  of  eloquence,fo  that  men  be  not  made  drunk 
with  vainc  delight  of  words.  And  in  fine  he  aduifeth  vs  in  what 
part  of  our  Sermon  we  (hould  vfe  it,pr<tftat ,  it  is  bed  to  vfe 
plainnefle  and  fimplicitie  in  teaching,  grandiloquence  and  c- 
loquence  in  exhorting  and  confuting. 

Peter  CAIartyr  agreeing  with  both  their  cxpofitions ,  giues 
two  good  leflbns,  one  to  learned  Preachers  ,  that  although  in 
preaching  the  Gofpell  they  be  decked  with  thefc  good  arts, 
yet  they  trult  not  in  them.  Another  to  illiterate  and  rude  fpea- 
kers:  Neqne  pr&textufermonis  impoliiioris  dtutnarum  Scriptura- 
rptm  committer e  debent  Eccleftaftici  homines,  vt  de  indaflria  pmide 
loqtiantttrM'wftws  and  Ecclefiafticall  men  muft  not  ofpurpofc 
fpeake rudely  vnder  this  pretence,  that  the  Scriptures  (rile  is 
not  fo  eloquent. 

Gua/ther  is  of  the  fame  iudgement  on  this  place,  and  Aretim 
in  his  cited  Problemes  anfwereth  this  place  fo  largely ,  that  I 
cannot  cite  him. 

Thereafonswhy  the  Apoftles  vfed  not,  nor  needed  elo- 
quence, and  why  for  vs  it  is  more  neccflaric,  are  thefe  out  of  P. 
yJMartyr.  Firft,  perfect  Rhetoncke  was  (b  rare  a  thing,(as  7>/- 
ly  prefcribed  an  Oraror,thst  none  could  attaine,)  that  Chrilt  at 
nrft  publifhing  of  his  Gofpell  chofe  notfo  rare,  hard  and  labo- 
rious a  meanes,  becaufe  he  had  need  of  many  who  could  not 
eafily  be  found,and  when  afterward  they  came,he  refufed  them 
not,  faith  Chryfoftome. 

2  It  had  bene  fufpitious,  to  haue  perfwaded  this  new  do- 
ctrine (as  it  feemed)  by  wifedome  of  words,  enticing  fpeech  of 
Orators, Philofophers, Poets,  and  coloured  eloquence ,  left 

the 


andfccuUr  learning  m  Sermons.  271 

the  hearers  fhould  report,  they  were  allured  by  enticing  fpeech  .  vr 

it  c  ill/*  l  ir  k  Htqusptm 

to  beleeue  it,  and  not  forced  by  the  fp  11  it:  but  we  knowing  it/«7#/4«  -.<- 
tobetruc,andbeleeuingittobeofGod,wantoncly  eloquent   , 
preaching  it  to  perlwadevs  obedience,  and  to  aliurevs  to  rol-  r-*.\&nde 
low  it  in  ourliues,  which  cannot  be  effected  without  grace  of  f^l'J4^  '"' 
fpeech,  and  power  from  aboue,as k  Ortgen  obferues.  **  ?«<*.,*. 

2,     The  fpirit  wherewith  they  wereinfpired ,  was  more  po-  !^' \ 
werfull  in  them,  then  it  is  in  vs.-  "Vaut  fpake  in  the  euiclencc  of  "■»«   . 
the  fpirit,  1.  Cor. 2.  and  therefore  as1  Erafmiu  well  cbieructh:  *^',/'«x^4 
jQttomam  nonommbtu*  forte etiamnullis ea  donorum  vbtttM  ob~  x"q»<>>tcfi-e 
^^"      w  •  j    a  1  n   r  j  j  ■•       ****■ 

tin<rit  a  Jptrttti  qu<t  ApoltolM,  nulla jhct  it  tmpteta*  cjuoa  aonts  ti.uu  qi4l  UtHmwm 

dimiHuttim  efl^fuppleredifciplinarum  admimculis.  Seeing  few  or  f-ro'e:'iu^  '•• 
nonchaucthat  power  and  gifts  of  the  fpirit  that  the  Apcftles  icwrCiifum    ' 
had,  it  is  nctamilTctofupply  that  defect  with  eloquence  and  \^-''atTAU 
the  arts. 

4  God gaue them  power  to  workc  miracles,  and  when 
they  preached  the  Lord  wrought  with  them,  and  confirmed 
and  perfvvaded  their  word  with  (igncs  that  followed, /I  At^t  6. 
10.  Godhimfelfe  barcwitneflcto  their  preaching  both  with 
fignes  and  wonders,  and  with  diucrfe  muades  and  gifts  of  the 
holy  Ghoft  according  to  his  ownc  \\i\[,Hel>.  2.4.  And  ihereforc 
needed theynot  in  eloquence. becaufc  their prcacrvng  was rrtth 
fewer  of  doing  miracles,  1 .  £or.  2.  as  TheophiUfl:  and  Chryfeflom 
obferu?.  Which  porter  to  pcrfwade  feeing  we  want,  with  thofc 
other  extraor ■  iinarie gifts,  1 .  Cor.  1  2.  M.uoribus  dicendi  vmbm 
bpy.s  rjh  fa'th  m  Uftifttnty  It  quteunqMevaluu  adcommoHendos  a-  m  id,  ^iedt. 
mmnsGrnt  n-cefcrm.  &&  HM* 

c    It  was  nice:,  rude  and  illiterate  men  mould  hrftp'an:  the 
Gofpcll,  anew  and (Irangc  doctrine  to  I  mac  fifth 

weak-!'  things  confound  rug  thenvgbtic,ind  fooliih  things  the 
,  it  rHrgbetpp  the  ringer  of  God,  and  woikc  of 

hishand*:  and  therefore  WJM  itlbmarutllous  in  their  eyes,  as 
we  fee,  Art.  ?.  7.  A  l..\.\  3.  But  for?  J  /  i e\plodendnm ejl ,  (faith 

n Martyr  arc  to  be  m  fcmnt„t  im 

hiuV -i  at  who  falil y  thinke,that  /'..'.'//or  the  Go  pell  dothfwfln 

\i!it*re%  cither  take  away  or  ieiTcn  this  wii  th<  m 

World.  It  is  not  condemned  of  the  ApoAlc,  butuulut  the  I 

Apo- 


272  Of  the  vfe  of  Fathers, 

n  Apoftles  fo  mingled  it  with  religion,  that  they  left  Chri(r,trou- 
p  bled  the  Church  with  fcifme,  ei^primas  durent  (trfummam  itt- 
dicijdepietatey  and  preferred  it  before  the  doctrine  of  the  Gof- 
pell,  making  it  the  chiefeft  Iudge  and  Vmpier  in  matters  of 
faith,  which  none  in  this  Church  doth,  I  am  fure.  The  fumme 
of  his  anfvver  is,  that  although  Chrift  for  good  reafons  vfed  not 
then  this  externall  eloquence  in  firft  planting  the  Gofpell,yet 
refufeth  he  it  not  when  it  commeth,  as  we  fee  in  all  ages.  For 
•  Htmii  \,in  x.  as  °  Chryfoflome  well  noteth  on  this  place  which  they  vrge ,  He 
***  whoatfirft  needed  not  learned  men/if  afterward  hctookethem 

to  preach,  it  was  quomatn  noluit  v  Ham  fa  cere  differ  entiam ,  be- 
caufe  he  would  not  make  any  difference  of  either,  and  after- 
ward when  they  came  he  refufed  them  not. 

Secondly,  whereas  theypleadc,  the  impolifhed  and  rude 
ftileofthe  Scripture  for  a  cloak  e  of  their  homely,  if  not  barba- 
rous fpeaking;  they  build  vpon  a  falfe  ground,  h  is  not  fo  naked 
as  they  thinke,  nor  fo  incult  as  their  manner  of  teaching.  It  ap- 
f  ttmiU j.ii   pearcth,(faith P  Origen)  ScripturAm diuinam/ion (vt plnrimU  vi- 
<3en. 45.^-4  .  detur^inerudito  & Agrefli  fermone  compoJitAm  effe,fid/ecund/im 
fltb.4.4edie.difcip/inam  divtim  erttditionis  Apt  at  am.  No,  faith  1  ssfufline^ 
ch,(i.  c*}.  6.    ^though  he  rconfeffeth,  at  flrfr  he  was  offended  with  the  fim- 
W+  pie  (Vile  ofthe  Scripture)  from  his  owne  knowledge  and  cxpe- 

rimcntall  reading:  Vbieos  intelligoynon  folnm  nihil  eUfapientitu^ 
verttrnetiam  nihil eioquentius  mihi  videri  foteft ,  &  Audeo  dicere, 
tmnesy  qui  retle  intellignnt  qmdilli  loq*tvtntur,poffem  quidemfi  va- 
caret,  emnes  virtutes  &  ornament  a  eloquentU  oflendere  tn  Scrip- 
fbHacft  ******  And  in  the  next f  Chapter ,  he  fheweth  by  many  exam- 
pies,  how  cuenin  the  Apoftles  writings  (which  in  the  iudge- 
mcntofall  men  come  farre  (hort  of  the  Prophets  in  this  point) 
eloquence  is  a  perpctuall  companion  of  wifedome.  For  proofe 
whereof,  he  referrethvs  to  the  firft  Chapter  to  the  Romanies, 
ver.^4.5  .to  the  whole  eighth  Chapter,which  is  a  whole  chap- 
ter of  Tropes  and  Figures;  as  alfo  to  2.  fain.  1 1 .1 6.  to  the  end. 
And  though  we  fay  not  (  faith  he)  this  Apoftle  followed  the 
precepts  of  eloquence,  yet  deny  we  not ,  that  eloquence  fol- 
lowed his  wifedome  as  amaide  on  her  miftrefle.  Comes  fapien* 
ti4>dnx  elocmentU ,  eloquence  was  a  companion  of  his  wife- 
dome, 


*d*a.a>ri/i. 


Mnd  Secular  learning  in  Sermons.  2  73 

dome,  and  his  wifdomc  a  guide  to  his  eloqucnccltlam/etfuens, 
ifidmpr4.ee dens,  &  fequentem  non  rejpuens.  No,  the  Scripture  is 
generally  moft  eloquent  in  the  ftrudture,  in  the  text  and  web, 
and  no  leflc  elegant  in  the  (xyle  andphrafeof  words.  For  the 
(Trudtureofit,c///y;^^fheweth,ill figures. tropcs,and (themes  ilWff.** 
ofOrators and  prophane  Rhetoricians  to  be  in  greater  abun-  {£]%*.  ' 
dance  in  Scripture,  then  in  any  fccular  Writer  w  hatloeuer.Yea 
he  auouchcth  from  his  owne  reading  ,  that  he  finds  it  as  elo- 
quent in  fty  Ic,  as  molt  elegant  Poets  and  lccular  Authors  that 
euervvrotc,and  doth  equalise  it  in  eloquence offorme  or  frame 
and  in  clegancic  offtyle  with  Homer  ^indarnsyOt  any  other,  as 
by  manifold  collation  he  doth  exemphfie  and  fliewrlet  any  man 
readc  hisfirft  Tiz£\DeJlj!ofacr.  literr.rr.rn>  and  trult  his  ovvnc 
eyes. 

u  Hyperiu  finds  no  leflc,  Omr.es  veneres,  /epores,  Uutici£sfer~  ■  W  J^j  "'• 
Viom<)  numerofiim  compofutonem,  vocum  barmonum,  &  vniuer-  v^.'f . 
fHrncpparatum^Hi  ex  duendi  dt^erenaij^artibiu  petifolet ,  tn fil- 
eris  Uteris  denftm  confertimcjtse  {t  eft  em  fubeo  Ieronjmum)  Itcet  tn- 
t/entre:  efpccially  in  the  original!  tongue  wherein  they  fpakc  oc 
wrote.  For  though  thefe  penmen  of  the  diuine  bookes,  faith 
x  **Ambro(e,  wrote  not  according  to  art,  but  grace  abouc  art,  xL1b.1if.fi. 
yet  they  tyhoiufl  wrote  of c^rr,  found  itfirlt  in  them,  and  tooke    y  **' 
their  precepts  and  rdes  of  Ilhctoricke  and  Oratorie  out  of 
them. 

rRupertwiby  many  inflancesout  ofitfhewcth.thnt  all  kind 
and  parts  ofRhetoruke  are  fully  contained  in  ihc  Sermons  of 
the  Prophets  and  Apollles,  whicn  becaufc  he  fo  largely  dccla- 
icth,  I  icfciic  thee  vnto  him,  or  vnto  Saint  AuftmJib.^Je  docl, 
^r//foar*,where  learnedly  and  largely  he  proucth  this  point. 
Wherefore  we  plaincly  ice,that  although  the  miftrciTcThcolo- 
gic  like  the  Kings  daughter,  be  all  ^brious  with  n,  in  her  mat- 
ter, infpirit,  ami  fcnic.yei  ishcrraimcntalfo  ofneedle  worke: 
and  the  other  arts  ,  the  virgins  that  bcherfcllowesand  follow- 
ers, and  haue  decked  her,  may  bcare  her  company, and  be 
brought  imo  the  kings  pillace  and  houfc  or  God. 

Puultntts  indeed,  as)'  /^m^rchteth,  wasofTended  with  the  y  Tpfi.wPm- 
fimplicitic  of  the  Scnptuic,  cr^/fVi/tttttevcrbor^m,iv\d\\\xh  U' 

M  m  the 


1 74  Of  the  vfe  &f Fathers^ 

the  bafeneffc  of  their  ftylc.  But  who  Co  readeththemintherr  • 
owne  tongues, (hall  find  them,  as  moft  eloquent  in  the  forme 
and  frame  of  fpeech,  (hadowing  out  things  by  all  rhctoricall 
Tropes,  exornanons,parable$,allufions;figiires,andilmilies  in 
all  places:  fo  no  lefle  elegant  and  poliflicd  in  their  ftyle.  Take 
but  inftance  in  the  moft  elegant  Prophet  for  Hebrew  in  the 
old,  and  moft  eloquent  Apoftlc  for  Grecke  in  the  new  Tefta- 
ment ,  and  iudgc  of  Hercules  by  hisfoote. 
^  Efif&i  P*«-      Efa**  mfermonefuo diferttu  eft%  faith  z  Ierome  ,  who  tra nfla- 
Um  &  sufiocb.  ted,  expounded,  and  read  him  better  then  any  of  vs  do  :  and  he 
tntranj  at.  /«.  g|ue$  ^  rcafon.  jQuippe  vir  nobilis  &  vrbant  elequevtidZfiec  ha- 
bens  cjtiiccjuaniin  eloquiorufltcitatis  admtxtum.  The  fermons  of 
Efay'm  his  owne  idiome  and  tongue  are  molt  eloquent  faith 
«  ?r*f*ijnefa.  *  72 ullingery  who  read  him,  and  preached  on  euery  verfe  in  his 
Prophcfie:  Neqtte  ipfiw-,  velDemrftbenis,  ant  Cictror.is  orationes 
cam  ijs  conferenda.See  chap.  5.7.  how  with  -Salomon  he  fought 
out  prettie  and  pleafant  words,  he  looked  for  Afifpat ,  and  be- 
hold Mijpach  :  \oxZedecahy  and  behold  Zenakah.  Thefe  de- 
lightfull  words  he  affc&ed,  vt  mutande  liter  am  vnam  in  hisy  ele- 
b  Lib.ij*  Efa.  gantem  flrutturam fpnamj^ verborum  redderet,  faith  S.  fc  Ierome. 
s'7'  But  behold  him  efpecially  chap^.defcribingthewickedneffe 

of  the  people  with  a  grieuous  expoftulation,  how  it  aboundcth 
with  figures  and  tropes,  Anapkorisjoom&otelentis^  Antonomafijs, 
AfetaphorisyGradationibas,  &  (^9parationibmpatheticisya  s  lumtu 
oblerueth:fee  in  what  pathetical  eloquece  &  elegacy  of  words, 
verf,  16.  he  exclaimeth  nu  onjiitiii  njjcina  »*i  fa  »h  »n  »V'fi 
and  deciphering  their  ruine,  he  compareth  it  to  an  huntingjVer. 
1 7.  where  is  Rift,feare :  fecondly  the  pit :  a  fnare  to  catch  them 
as  a  prey.  And  marke  his  woxds,Pachad}pachath,pach;  on  which 
words  CMufcului  auoucheth,^^/  hie  vates  conewnitatem  quan- 
dam  vocum ,  this  Prophet  hath  a  certaine  concinnitie  of  words, 
which  not  cafily  anie  can  tranflate ;  adding ,  apparet  ilium  fludU 
fuijfe  concinnandis  vocibwdeditttm,  it  appeareth  he  was  giuen  to 
the  ftudie  of  elegancieof  words;  and  he  rhetorically  runneth  on 
thefe  three  againe,  verfe  1 8.1 9. 

Iudge  by  this  place  of  the  reft :  and  let  anie  man  giuc  mc  a 
rcafon  why  Efay  fhould  write  and  fpeakc  a  more  poliflied  and 

fine 


*nd  Secular  learning  in  Sermons.  1 75 

fine  Rile  then  tsfmos,  who  is  tmperttwfermone ,  asc Jerome  no-  '  *<{«<*-*• 
teth,  but  becaufe  he  was  of  the  bloud  toy  all ,  and  brought  vp  at 
the  Court ,  where  the  idiomc  was  more  elegant  and  pure;  and 
Amos  a  rude  and  rura!l  heardman,  called  from  thefhecpfold  to 
preach,  and  God  vfed  both  their  fry  les  and  manner  offpeaking 
as  naturally  they  were  endued  .  And  why  may  he  notvfc  his 
miniltcry  wherbath  a  more  learned  tongue,as  his  who  fpeaketh 
more  incultly? 

Come  from  Efay  the  mofr  eloquent  Prophet  for  the  Hcbrue 
in  the  old,  to  Pnule  the  molt  elegant  ApolUe,  for  the  Greeke,in 
the  new  Teltamcnt.See  what  pleafant  words  he  arTc&eth,/^. 
1.20.  where  he  calleth  the  Gentiles  full  <t//xi« ,  KctKU ,  to??*'*, 
vorifi&jrfivv,  &trwriTv(  1  dLMvUrvf,  &c.  On  \\ hich  wordes  euen 
'Pifcator  could  not  but  confefle,  P  aulum  iftbrumverborumpare- 
nom<\fiadclecl*tumfiu{fef.\\tt  Panic  was  euen  delighted  with  this 
Paronoma/ie  and  Jikeneflc  of  words.  Soagaincfoz*.  I2..^fx« 

prgp^foyHKTctf*  0  S.n'ffovHr,  ol».<l  %^vt\v  «<  tI  faSfopny.  This 

elcgancie  of  words  we  find  in  J.PW,  whole  rudeltyle(as  they 
call  it)  they  pretend  for  barbarous  rulticitie.  Quifocordes  &  tg~ 
n.\ut  funt ^Yttexunt  Poult  (vt  vacant)  imperitum,  ncfctltcet  ob  eU 
recjutrjtxrdotlrina:  they  that  arc  flouthfull  and  fluts,  pretend 
the  vnskilfulnffle  of  TVw/^as  they  call  it)  namely  leait  learning 
fhould  be  required  ofthem  ,  faith  d  Wjricm*  But  indeed  as  he  4  cUmu+tm* 
was  more  learned  in  humane  learning  then  they  all  fo  fhall  they  J**J  *A* 
thaf.  fcarch,  find,that  he  was  mere  perfwading  &  eloquent  then  '* 
they  all.  He  ,  whoprefently  vronhis  conuerfion,  confounded 
K>  many  learned  Ic\ves,<^#/.  9.  He  whom  the  men  ofLyftra 
for  his  eloquence  called  tMtrcmru  ,  and  would  haue  faenficed 
v  no  him  ,  crying  out ,  Gods  arecomedowneto  vs  inthehke- 
nefTv  of  men  ,  tsffl,  1  4.  He,  trm  confuted  not  onely  molt  lear- 
ned and  eloquent  men,  but  of thofe euen  Phtlofophers ,  nor 
thofe  common,  but  them  of  Athens  ,  aid  ofthofe  the  Stoickes, 
,  as  one  notcth,  tsfll.  1 7.  He,  that 
Continued  his  preaching  till  midnight,  and  that  to  fo  many  au- 
ditors, that  Tome  v.  ere  nine  to  fit  in  vvmdowes,  Ad.io.  qui  fieri 
fotcrAf,  how  could  it  be  (faith  Illyrtct<< )  that  he  could  keepc  his 
aud  .tors  fo  long ,  qui  torn  bsrttrc  vtl  tnepte  diceret  vt  tflt  confin- 

Mn\i  gunt, 


ij  6  Oftbevfc  of  Fathers, 

gum,  that  preached  Co  barbaroufly  and  fillily,a$  tbefe  men  fainc 
and  imagine>For  although  he  modcftly  iuppofe,  as  the  falfe  A- 
poftlcs  obie&ed ,  that  he  was  rude  in  lpcaking,  i  .Cor,  1 1 .6.  yet 
was  it  but  in  refpe£t  of  his  weake  voice ,  as  after  he  confefleth, 
not  in  refpc6t  of  his  Epi(tlcs&  ftyle ,  which  was  vehement  and 
ftrong,  l.Cor.io.io. Neque patrecinatur hoc linguarum &arti» 
frTi1*1*'" Z'  6f°ri^Mi  ^"aicn  c  Gualther ,  though  he  had  not  ben*  fo.  But  now 
/['•  uCw.ix*.  euen  his  Epiftlcs  witnc{Te,fai<h l  7y^0>*,thatthis  Apoltle  was 
endued  with  a  certainc  natural  or  rather  fupernaturaleloquece, 
though  purpofely  heabftained  a  pigment  is  Mis  fuc at  <t  rhetoric*: 
I  Epi/i.ad?*m.  therefore  S  Ferome  termes  h'unflumen  eloquent U  Chrtftian& ,  the 
mxclu  riuer  of  Chriftian  eloquence :  for  elle  F  eft  us  on  the  bench(iaich 

njf.  °z*  "*  h  he)  wold  neucr  haue  faid  adimperitum  to  an  vnskilfull  babler, 
Thou  art  mad  Panic  ,°tnuch  learning  hath  made  thee  mad.  And 
» Tifcat.iH  i.    hence  it  was  one  of  the  three  willies  o£S}Auftine,  vt  Paulum  in 
for.ii.*.        ore  vidiffety  that  he  had  but  once  fcene  and  heard  Panle  prea- 
ching with  his  mouth. 

And  becaufe  I  am  fallen  into  the  point  of  eloquently  prea- 
ching, let  me  further  acquaint  you  with  the  iudgementofthe 
if^ft^d°^'  anc*ent  an^  late  writers  in  this  matter,  S^Auftwe  fpeakes  ex- 
cellently to  euery  Miniftcr,  of  this  thing :  If  as  a  Doctor  he  will 
conuince  gainefaycr&(  faith  he)  he  muli  vfe  rcafons  and  proba- 
tion of  truth :  but  if  as  a  Paftor  he  exhort  with  wholefome  do- 
ctrine, to  do  that  truth  which  they  know ,  maioribm  dicendi  vi- 
ribm  oym  eft ,  he  muft  vfe  greater  force  of  perfwafion  then  this, 
ibi  obfecrationes  &  imprecat  tones ,  concer  tat  tones  &  coertiones ,  (2" 
€fH£Cunque  alia  va/ent  ad commouendos  animos  [tint  nccefiaria  s  as  I 
(hewed  before.  And  wheras  (faith  he  Cap.],)  fome  do  it  bluntly  % 
ilfauoredly,  and  coldly,  others  acute, ornate ,  vehementery  wittily, 
eloquently ,  and  vehemently :  he  that  will  more  profite  his  au- 
ditors, muft  not onely  fpeakefapienterfedeloquenter, wifely ,but 
m  Sapiemiafat  eloquently  alfo,  becaufe  ra  wifedome  without  eloquence  profi- 
frade}"afaru  tcth  Jitle  (as  out  of n  Tully  he  obferueth)  vnlefle  he  could  be  in- 
*  u* idlIm'  fpired  with  the  fpirit ,  and  haue  the  power  thereof  in  his  prea- 
ching in  fuch  meafureashadthcApoflIcs>andalfo  wovkemi* 
racks  to  confirmeandperfwadchisdo6trinethe  more.  And 
therefore  addcthhe  a  definition  of  right  Preachers,  Sunt  erg* 

EcclejiA* 


wnt. 


; 


tndfteular  learning  in  Sermons.  2 77 

Jicclejiafiia  virt.&c.  therefore  they  are  right  Church-men  and 
Preachers  ,  Ghtidw.wAclocivu  nonfclum (apientcr  fed ettamelo- 
quenter  trAEiautrttr.t  >  who  handle  and  teach  the  Scriptures  not 
wifely  onely,  but  eloquently  alfo;  and  they  profit  and  do  molt 
good  to  their  people.  He  {pake  by  experience,  being  conuer- 
tcd  by  the  eloquence  ot  Saint  Ambrofe^  °both  do  confeflc.     ^Zt'JZZZ 

£hiidvaleat  apttd  homines  fault  ebauenttA  &  ftpienttAf&CH-  *sf*iufl.Ut.6. 
Urn, faith  SaintP IeromeycDemcfthenesiTu/IyyT/atoyXenophoni  ft****'»y< 
Theophraftnsy^4rtftotle ,  and  other  Orators  and  Philosophers  fm.$* 
do  witneffe  ,  who  ate  counted  fas  it  wciej  the  Kings  of  mens 
mind?;  and  their  precepts,  not  as  the  precepts  of  men,  but  of 
God.  As  the  Scriptures  ftyle  (faith  \Uijrkm)  in  teaching  is  oftq7>*£  jA/lr* 
low  and  mcanc,and  in  pcriwading  and  prerching  rot  nioir'"'  ** 
^mgrandis^fMimis  attt  magmlocjmu^\\^\^o\\\Q  and  grcat:fo  a 
low  and  humble  ftyle  is  fitter  for  expounding,  efpecially  in  the 
fchoolc  :  fonrA^orandis  magis  ccr.uemt  cftet.tattor.tdicentis,  ol/e- 
flatiom  audit  or  am  y&  comwttont  ac  per  fit/:  fjOf?iy  prefer  ttm  rudtoris 
turbxjidecg,  incor.cwr.it Unforer.f:i in  adhibetur :  Ea  enmnon  tarn 
Jimphci  ret  vcrtttite ,  ^.tw  iraentt  cjuAcLm  vi  ac  trnpetu  orattoms 
tmpcllutir  ac protruditur.  Contratiwife,  aloftie  ltyle  is  fitted  to 
grace  the  fpeaker,  to  delight  the  hearer,  to  moue  and  pcrlwadc 
efpecially  the  rude  people  in  our  popular  fermons ,  who  are 
more  led,  moucd  and  pcrlwadcd  with  force  and  eloquence  of 
fpccchjthen  with  bare  and  naked  truth  ofthings.  And  therforc 
faith  xtSfuf:me ,  Fif/iTAtd  lou.t  tones per*  fcriptuxi  fwmito  &  in-  rlik.xJsJtHr. 
tmiirtt  nos  tfjkuml ,  quam  dead* m fententux  plant*  verii-  dtceretur,  '**' 

becaufc   a  noteth) vfuall things  bring wearifomncs,  riMMbmt 

and  nouchie  delight 

Bhffimk  id\  ; .  de  rat.concio».g'n\CS  the  like  aduicc  to  euery ^^SZ 
Preacher ,  /  1  kfUft*%  vt  a/i<]ua  voluptAtc  tcmsffrrt. 

iUttne.it  audit  or  es,*\\A  moderates  it  tull  well ,  fcddindaefl  opcr* 
vtdc'.ci:  .ocomttetkrvtt/uAtemnonuccerjit.i.  This  was  the  pra- 
&\ic  of t'nc  Prophets,  ofChrifr,  o!  his  Apo'.ilc*  in  their  fermons 
to  the  people/^  the  ancient  Fathcts  in  their  homilics/j-cc ;:lly 
0/i>-  oflcmc;  in  oui  times  ot-. 

dcrne  !  rcachcrs;ol  them  all  faith       -  .  d  focucry  Prra- t7>J,J?-' *"* 

chu  addcthhe,  l*f$f*i*ri  tr*&4tmn  <v   ■  -Wf* 

M  n  3  <]*4 


278  Of  the  vje  of  Fathers, 

qutadmwendos  affetlm  conducere  arbitratur :  nihil 'omit tit  quod 
modo  adperfuadcndumjnculcandttmc^  animis  vim  habet:  neque  i/la 
pr&tertt  qu&  orationem  Wuftrant ,*c  diuitem  Jpeciofam^  reddmt% 
V*™*** &  $otvth2Ltu7>/ato  laid  well  of  humane ,  I  may  as  truly  of  deuinc 
x 0  erjib  z.dt   Orators,JW  motfi  affetluum inamafunt omma,as  the  x fthoole- 
M**.^'™1 '    rnalters  of  Rhetoricke  haue  declared.  And  this  is  the  end  of  e- 
y -ub^AUoclr.  loquence,  faith  V  Auftme3vt  eloquentia  ipfa  deletlet,  noneftprop- 
;r  terfapfum  vfarpandumfcd  vt  rebtu  qua  vtiliter  honefle^  dtcunt, 

&ct  aliquant  0  prompttus  ex  ipfa  deleft  at  tone  elocutionis  accedat% 
vel  tenacius  adb&reat  affenftts.  To  teach  truth  in  a  Sermon  is  lit- 
tle or  nothing,who  cannot  do  it?But  to  perlwade  the  will  to  o- 
bcy  it,or  lead  the  affections  and  the  thoughts  capriuc  to  Chrift, 

%  ruteie/tioqm tms  *s  a^  anc^  f°me »  anc* tne  r'Snt  Pan  °^  a  Poacher,  as  of  hu- 
t+toru  (Uctre.   mane  matters  *  Rhetoricians  haue  obferued. 
V»ctrt  retfaciiu       Sohmus  lib.  2  ,de  verbo  Deiycap.de  ornata  Ecclejiaflica  ivterpre- 
tji&quam  quiftatXzhh,  a  Preacher  may,  yea  muft  vfc  eloquence."  and  decking 

aue  tantum  non      r\_>     r  1  -   1  ,    .       J         .      '    „T  . 

inepttffim*  men-  or  his  ipeech,yet  not  with  any  meretricious  attire :  Neque  tmm 
tu prtftarepo-  dotlrina  Chrifti affiernatur  cultum  orattoms,&c.  neither  the  A- 
mtcrTljf&ibm  poftle  i#C^.i,condemneth  allgarnifhing  of  fpeech  faith  he, 
tudttnum&m  nor  all  inticing  words, nor  all  eloquence,^ httmanamy& fuco- 
%  Attmi  habit  a  fam^ac  loquacem  Sophtftarum,drfa(luofamfipientiamy  and  draw- 
*jmsfim*n9  etn  mcn  yrom  t^e  nmplicitie  of  the  crofie  of  ChriiT;for  the  Scri- 
dtcmtivotuftdti  pture  it  felfe,  though  it  be  pure  and  fimple, yet  is  it  learned,  and 
f"  Utir!t$um'  ftufed  with  figures  and  tropes,Itaque  ornate  exponet  concionator, 
t*«,&m«ori  therefore  ( faith  be)  mult  a  Preacher  handle  it  eloquently  and 
iflu?7njim*'  finety- And tnc  better  to  do  this,  he  counfelleth  him  to  propofe 
m  cnunga $n-  to  himfelfe  for  imitation  both  theauncientFathers}efpecially 
d'S"'  Hiih  'BtfttyAt hanafiusy ChryfoftomeyNazianzene,  Auftinejn'w  h  others , 
i.deiuwnt.ca.i.  and  the  recent  Preachers  who  are  moft  elegant  in  Hylc ,  and  to 
reade  authors  who  write  pure  and  elegant  language  in  that 
bupt'ih^no*'  tongue  wherein  he  mull  preach.Forconcluiion,he  vtterly  con- 
tamtxpUcanty    demnes  them,  qui omnem  curam  abijciunt  puritatis  &  eleoantU* 

quummplicant,  .      ,  3  {  .   .         ...     J       ,     '    .  .    ,  -         P 

vnde&tUicon  and  ipoile  good  matter  with  euillwordSj  which  makesthem  to 
temnumur  *b    ^  contemned  of  their  hearers. 

audit  or  lOHtytit  ,       _        .        .      .        ,  ,  - 

Stbibo.  *Keck?rmanyz\ztQ  writer  and  man  ofyelterday  indeed,butot 

\ucll^h[tm'  fome  count  (I  know)  with  thefc  men,  becaufc  they  cite  him  in 
C**.$.  fchoole  and  pulpit,  when  the  auncient  Fathers  cannot  obtaine 

fo 


andfecuUr  learning  in  Sermons.  2  79 

fomuch  at  their  bands;hcfaith,our  inuention  in  fermonstoihe  ;  4  ,. 

pcople^u!!  bebemtomouethe  affections ,  efpcoally  it  mult  rttmmu 
breede  admiration,  and  therefore  be  farrc  from  thole  things 
which  arc  vfuall  and  common,  and  which  euery  rude  iJcot  and  jf^f**/* 
lay-man  could  inuent .  I  w  ifh  thev  conflder  and  thinke  on  this,  L  au 
who  fay  no  more  on  a  text  then  many  artifuis  and  women  *-nttt  £**.■■ 
could  do.  And  he  fhewes  the  good  erfed  of  iuch  preaching,  lit  Mm. 
eerie  tpfefenfus  &  experientia  tefl*turi  mgratos  efle  t  Ho  scone  tor?  a-  iS?*1***^ 
tores rfw  affctlum  altcjuem  moturijcimis  bumilia  &  frigid*  c/igunt}  s<non  i,b  1. 
aut  eiufmoAi,qud,  cum  audiunt  audit  ores  Temper  (ecum  cooits.nt.Sa-  J? 
dem  grtupotHijjes  hoc  loco  dicere.  Is  it  not  a  hue  manner  01  tea-  Amm,  d»tc 
chins?  Is  it  not  fine  handline  of  a  text  for  a  lcholler  that  hath  yrl"  ■ ' 

D  ,  D  fit £([t*  tjl  vrr« 

fpent  fomuch  time  in  learning,  and  lo  much  co(t  inlhidicand  *•»**/*»  .#«yW, 
books.whcn  eucry  Tailer,Coblcr  or  other  artifan  can  fay  w  ith  %J£ *d*™mdi 
himielfe.Thou  couldft  fay  fomuch  on  this  text  ?  HefhewCi  the  <n*f*bmtiMi 
effect  (I  fay  J  of  fuch  Preachers ,  vndefit  vt  audit  or  tins  vd  plane  Vinl'pVffrt 
tandem  dejeranturjjcl  pro  afftHibus  Commit  ccncilient,  either  they  txore  *<<*'*, 
moue  the  affeclions  of  liflike  or  offlecpe.  nZHu 

IfpcakenotthistoconJcmne  plaice  and  fimplc  manner  of Xir;*   ■ 
teaching  as  vtterly  v;ifruiiful:;forGoateshaire  wasicruiceable  cUT  " 
to  the  tabernacle  though  not  fomuch  as  the  gold.  I  know  a  cLt>9.t*Rmm. 
fimplc  him  mw connoted  afubtile  Philofpher,vvhom /^fwv^ 

all  the  learned  PrtclJ  5  could  not  conuince.as  him  felt  *  confciTed  ] 
▼nto  them.  But  mould  Sauls  armor  cuer  after  be  refuted  in  war,  xwtomm+im 
becaufc  Dautd  &d  fiuc  (tones  once  miraculoufly  ^TTjVT 

ouercame  6Vr../;.;Shoui-i  Kimsncuer  attcr  be  pullicd  againft)6fc« /**/•*+« 
wallcs ,  and  the  rmghtic  weapons  of  our  warfare  ncuer  vfed  ^STZufS>' 
tocaftdowncltrongh   .  b  Rammcs  homes  once  mi-  4 

raculoiifly  threw  dnwne  the  wallet  of  Ieiicht ;}  mreXt 

I  know  efoqticnt  Preachers !  vr.etime  ^\o  not  profitc ,  when  M—wwit 
fimple  and  pliinc  re  n  he  r«>  d<  1  ]££ 

but  doth  it  thcrrorcfoilow,ihe  wile  and:;  umem. 

prcuaile  not  more  with  tl  then  he/r 

calleth  wcakc  and  foohlli  t  r:nic  to  confound  the'' 

wife  ,  and  fhcwcthlm  power  in  then  wetJcflcfii  ?  Are  not  the  mmtfrntimM 

Cmtl^tatfX-.f i   Hi WUM     nt.ii-  I  « 

.  rtkm  c  wmftfuw  vihJ§si*i  Allium  *»futm 

Pro- 


1 80  Of  the  vfe  of  Fathers, 

fhrti4?***'  ProPncts °^cn an^ morc Mely to conucrt.bccaufc^/rfrfw/aflc 
cIauIu<1~<u'c*-  once  auerted  the  Prophet  from  his  euill  purpofc?  Wherefore  I 
'niuftJ^rlu  may  ^Qty  rc^uc  w'tn  *>fuftin*>hz  profueth  his  hearers  fomc- 
ftntfiu,  viprx-  time  that  fpeaketh  plainely  and  wifely;  but  he  more,  who  fpea* 
{J^jJ  keth  wifely  and  eloquently  to  pcrfwadc  his  bettenboth  may  do 
fi:,vtmtHt  dele  weli,but  as  the  Apoltie  fpake  in  another  cafe,  the  laterfin  mine 

tUftruont  muz.  Neither  fpeake  I  this  in  allowance  of  them  whofc  tongues 
^HorTanTosu  ^"g  nothing  but  'VUcentia,  andftnuetopleafe  men,  as  the  Apo* 
g  Proxm.i>i Gal.  {}\c  fpeakes ,  in  whole  per fon  Chryfhftome  homiL  3  o  in  Acl,  r  4. 
Eu/iocb*.  lamentably  complaineth,  Nosflofculosverbornm^compofttionc 

jam  m  Scde.ifla  g.  harmoniam  curio  fins  feflamnr.  vt  canamus.  non  vt  profimusi  vt 

quit untur ami f-    r  •        j     .        .      J  j  //r7  '      J 

fa ~4p6ftQlor»  pmus  m  admiratione*  ncn  vt  deceamus\  vt  obieltemus tnon  vt  com- 
fimpluitate&    puftaamusivt plaufit  &laudibus  obtentU  abeAtntu  %non  vt  mores 

puritatevtrborur      *>  Vr  1_-        1    /T         n?       J   n  i      r  r  l 

qua/iid  jitht-  componAmm:  No,  nothing  lelie .  Nee  doctor  verbis ferm At ,  Jed 
**ut&4d  audi-  verya  dotlorifath  dAuftmc,z  Preacher  fhould  not  feeke  matter 
vtPauJkictrcu'.  for  his  words  ,  but  words  for  his  matter.  But  tsFabius  faid 
fiaxtwmfufcf  wifc]« ^Curamverborum.rerum  volo  effe  folicitudinem ,  he  may 
RhuorkAart*  and  mulr  with  Salomon  the  Preacher  feeke  out,  as  an  vprighc 
f^fiqZndtZ  writing,fo  pleafant  words  for  his  ?eo?\c  ^Ecclef.i  s.io.as  Chrift 
rttrtcuU pract-  hadnotoncly  verbumgratU ,  but gratiamverbi  in  his  mouth. 
^on^lm'eruZ'a.  He  muft  prefcrre  matter  to  words, faith  that e Father,  as  the 
popuios,quamf*  (o\Az  is  regarded  before  the  bodie;  whereupon  men  fhouldla- 
%Za°.&J^'-  bour  to  find  out  more  wife  then  more  learned  fpeeches:carc  for 
dumpl^tP  ^  tnc  one>an(J  cai"ke  for  the  other, 

tkjeafm dtm'ul-  Verba^  prtuifam  rem  non muitafe€jHUKtMry  faith  the  f  Poet, 

€tAtarhUu^tU^  anc* tne worc*s  VV*^  follow matter,as the fhadow nccompanieth 
fbtuEi&elu  the  bodie.  I  hope  I  neede  notcomplaine  of  our  Preachers ,  as 
™{ril*Ptandi-  S'g  for°me  did  of  fome  in  his  dayes,  who  were,as  Plutarch  fpea- 
tlme  Dommoad  keth  of  the  Nightingale  ,that  had  a  good  voice  and  a  fmall  bo- 
Z^t/foxcZ  die>  Vox^raterea  nihil.  If  any  do,  I  lay  with  theh  Apofile,  The 
iharxfuaueca^  kingdome  ofGod  is  not  in  word,  but  in  power:  as  God  in  the 
flftt^Tuitu) iJaw  defired  mercy  &  not  facrifice,  thatis,*rather  then  facrificc. 
t*&  no  [taunt.  Yea  I  tell  them  with  #r/^«,comparatiuely  fpcaking  on  thofe 
*^§£i/*°"  words, Mat.  ?  3.  Woe  toyou,yemake  cleanethcvttcrfideofthe 
*Exverb*/e-  cup,when  within  it  is  fou\c  >Admonemur  vt  non  curam habcAmtu 
Tkmwf!*"'  firmonum  vcl  narrationftm  qu*  foru  fitnt ,  fed  qutabmtufiint: 

non 


And  Secular  learning  tn  Sermws.  2  8  r 

non  verbis  neejue  compofittombus  e  or  tint  ornztisfluia  noneflregnum 
*Dei  infermonefedin  vtrtute,  Vt  puta^mfiudct  cempofitu  prof  err* 
fermonemjnagis  ejaam  fdutarifenfu  repietum%  cahx  narrationis  c- 
in4  a  foris  mundattis  efl  ,  ab  intns  aut  em  for  dibits  vamtntdufj?  re- 
pletm^Paul:^  erat  fermone rudis  nonfcientta.htm  cjnipaitdcm  ver~ 
bum  ant  alicfuam  iejrufcriptwamicompoJttiombt44  etiu  exterionbu* 
maa^h  cjttam  inter  toribiu  cj-  falntanbm  fenfbus  delellatur,  caitcem 
vclparapftdem  diligit  a  for  is  mundatum,  ab  tntits  ah 'tern  for dsdum, 
I  vvifh  themes  ^Jerome  fpeakes  of  the  learned  Grecians,  to  lop  k  EMf.  <jx» 
the  luxuriant  branches,  that  their  vine  may  become  more  fruit-  fl:c  "V*?*1* 

til  LuxuriMiti  JU- 

full  vnto  others.  Oncly  my  complaint  is,with  LtedouicH6lViues>  i*kvmimjkf 
complaining  of  this  very  dcfedt,that  whereas  Princes  at  the  re-  "t^^^lt%\ 
ceitofChriitian  religion  permitted  thatPricfts  (houldfpeakc  cmUnM+m+w- 
to  the  people  of  facie  d  and  diuine  things,  our  fermons  haue^*'^*^ 
fucceeded  thofe  auncient  oxziois  ydiJJlmtlimo  fucceffujn'ftYi  moft  ;*y  *y*r- 
y  nlike  fucceffe:  Nam  quant 0  UlU  fupcrtores fumiu  rebiu ,  tantb  tn  £?,£  " 
perfuadendt  fenteatif ,  argumentist  dtsfofitione,  atlione  drpartibus  l  u  ^  <■«/>•• 
tmnibus elocjuentix ilhsfumus  infer tor r/.how  much  we  haue  caufc  '"*'  ^ 
to  be  more  matcriall  then  they,  by  fo  much  arc  we  inferiour  to 
them  in  vfing  fentences,rcafons,  methodc,  action,  and  all  parts 
of  eloquence  to  pcrfwadc,which  is  the  chiefeft  part  of  an  Ora-  * 

tor  both  humane  and  diuine  .  And  indcede  feeing  as  m  Jerome  mtpjidrMmb* 
notcth,  each  imitator  propofeth  to  himfelfe  thebefr  in  euery  *  "¥*••*•»"*• 
trade  to  be  rollowed,as  the  valiant  Romanes  their  fomi//os,Fa- 
bririof,2t)d  chher  Scipio.-PhiloCophcrSyl'jtbajroraSySocrtitesJ'/** 
to  and  zsfrtffot/e:  Poets, Homer  tVtrgt/3  Menander  and  Terence: 
\\\[\oi\-\w%yTbucjcUdesySaluflyHerodotns  and  £***<•: Orators,/.*- 
yT^jthe  GrdccbiyDemoftbenes  and  T«//;:Painters,  their  I'raxttiles 
and  /lpe//es,and  fo  in  the  reft  :  whyfliould  not  much  more  wc 
for  Gods  caufc  and  his  Churches ,  propoie  to  our  fclues  (as  I 
Chewed  Sohnius  aduifeth)  Bjftll,  tAwmafim.  CbyfoflcmeyNazJ- 
ant.'ne,  sitiftmey  and  the  reft  of  the  auncient  fathers,  who  were 
all  thcfe,euen  moH  (lout  and  valiant  fouldiers ,  yea  captaines  of 
Chnfr,  moft  learned  and  profound  Chriftian  Philolophcrs, 
nioftfwect  and  diuine  Pocts,mo(Haithfuland  tnichiitoriansin 
hcauenly  things  &  in  their  fermons  painted  out  Chriiis  patfion 
foliuely,as  if  he  had  bin  now  crucified  before  oureycs,as  Vaul 

No  Jid 


28 1  Of  the  vfe  ofFatbersy 

did  before  the  Galatians  ? 

Neither  fpeake  I  this  to  patronize  them.whofc  Corinthian- 
like itching  cares  are  fo  tied  to  the  tongue  of  golden  mouthes, 
that  in  faction  each  followeth  their  affected,  with  that  voice  of 
fcifme,  i  .£V.3- 1  am  Pauls,  and  I  am  ApoUoesy  and  I  am  Cephas, 
and  I  am  Chrifts ;  I  like  this  man  for  vttcrance ,  I  this  for  lear- 
ning, I  this  for  methodej&c.  E^ehiel  found  fuch  itching  cares, 
chap.33.3  2.Loc(faitb  God)  thou  arc  vnto  them  as  a  pleafant 
and  loue  fong,  of  one  that  hath  a  pleafant  voice,  and  can 
fing  well;  for  they  hearc  thy  words,but  they  do  them  not.  Saint 
/^///foretold  them  in  thefc  latter  times,  i.Tim.q.^. The  time 
(faith  he)  will  come,  when  they  will  not  fuffer  wholefomc  do- 
ctrine: but  hauing  their  eares  itchi  ng ,  (hall  after  their  luftes  get 
them  an  heapc  of  teachers ,  and  frtall  turnc  their  earcs  from  the 

uLseuM.  truth.and  {hall  be  giuen  vnto  fables,"  Chrjfoftome found  fuch  a- 
mong  his  auditors,and  reprooued  them,  Vosnon  quaritis  attdire 
fermonem  qui  compungere  poffit  ,fed  qui  obletleti&  tinnuloflrepitu, 
&  verborum  compofitione  quajl  citharadoSy  &  cantorcs  audientes: 
and  when  teachers  meet  with  fuch  hearers,  they  (riould  with  S. 
Paul  abftaine  to  come  to  them  with  excellencie  of  words,  nei- 
ther lliould  their  preaching  thenconfiit  in  the  intifing  fpcech 
of  mans  wifedomc ,  but  in  the  plaine  euidence  of  the  fpirit,  to 
purge  their  bad  humor  with  hunger  and  meane  fare,  and  giue 
them  alitle  portion  of  hony  whereon  they  furfet .  Butthisisit 
I  lay  with  Saint  Aiiftinefie  profiteth  his  hearers  the  mod,  £>tti 
fapicntcr  &  eloqucnter  ditiinacloquia  trattat ,v<\io  handleth  a  text 
both  wifely  and  eloquently  alfo:and  wife  matter  ferued  in  in  e- 
loquent  words,  is  (as  eloquently  fpeakcth  the  wife  man)like 
apples  ofgold  in  difhes  of  filuer .  Though  Salomon  forbid  too 
much  eating  of  honey,  yet  wasfome  commaundedto  bevfed, 
and  feafon  the  facrifice  in  the  hw.Eftveluti  quoddam  condimen- 

eLib.i.Strm.  turn  abo permixtum,  faith  °CUmens  sAlexandrimuM  is  as  fauce 
tothemeate,  procuring  appetite  in  him  who  cannot  tali  the 
good  word  of  God ,  and  rchfh  the  things  of  the  fpirit,  t  ,£V.2 . 
And  vnles  our  fpcech  b,*r  thus  powdered  with  falt,it  will  talt  no 
more  in  their  eare.then  the  white  of  an  egge  in  their  mouth,  as 
/^fpcaketh,  feeing  the  earetrieth  words  as  the  mouth  tafteth 

meate* 


and  Secular  learning  in  Sermons.  2  83 

meate.Entifing  words  (faith  ?t3afi/j  and  fecular  wifedome,arc  ?Or*Mmp* 
like  faire  leaues  that  grow  by  the  fruit,&  make  it  more  pleafant 
and  dclightfome.  Wherefore  when  we  find  truth  in  any  writer 
(acred  or  prophane,  when  wc  go  to  Sphrata,  and  find  it  in  the 
vvood,we  may  hew  timber  out  of  the  ihicke  trees, and  bring  it 
to  an  excellent  worke  3  though  thefe  men  breake  downc  all  the 
carued  worke  thercofwith  axes  and  hammers.  I  iay  they  qui 
prodeffe  vohtnt  & deleft W,delight  that  th:ymay  profirc ,  and 
^mingle  both  together,  in  mine  opinion  do  belt.  This  fawce  (\0m¥tf  ">'■<* 
in  Saint  ssfmbrojc  made  Saint  <^////W,  as  he '  confefTeth ,  talt 
the  good  word  of  God,and  better  relifh  the  things  ofthc  fpirit. 
I  went  onely  to  heare  his  eloquence  (faith  he)  and  v\  as  dcligh-  '*' '  '*' 
ted  with  the  fwectnefle  of  his  words,  *  Cum  mm  non  fxtagercm  &+*+ 
di'cere q$4£  diceb*it,fed  Untxm  querns. dmodam dicehat  ea *udirey 
Ventebat  in  attimum  meumjlmulcum  verbis  cjh<*  dihrebs.mjes  etiX 
cjh.u  negUiebd,  Et  dnm  cor  gffi  vrem  ad  excipiendstm  quam  difertt 
die eretypar iter  &  irttrabar  cjaamvere  diceret.  This  is  it,  the  baite 
thattakcth  the  fifh  with  the  hooke  of  truth  in  the  net  ofthc 
Gofpcll .  This  is  it  (faith  Ca/uin)  that  mult  comp>rr.ire ptfeator:- 
bm  &  idiot  u Mil audter.tiAm .    And  furely  thefe  dtftiples  offifler- 
me»,2s  Saint c  Jerome  noted  of  fuch  who  bragged  fo ,  and  held  t  iftlt^d si*. 
groiTe  rulticitic  for  the  onely  fancti:ic,as  if  they  were  therefore  **J* 
holy  becaufe  they  knew  nothing, if  they  fifh  with  a  bare  hooke  jSmumfikm 
of  truth,  feeing  wkh  the  Apoftles  they  haue  not  fuch  efficacic  gy*'17'"11— 
and  power  of  the  fpirit ,  nor  worke  miracles  to  perfwade  their 
plainc  do6tiine,as  thofe  fithcr-men and fimers ofmen  did,  like 
Peter  in  Ins  other  kind  offifoing,£w^.5.they  may  labor  al  night 
and  perchance  take  nothing. 

Wherefore  to  conclude  this  point,  feeing  the  Scripture  is 
mod  eloquent  in  the  forme ,  In  the  text  and  web  ofthc  word, 
and  moll  clcgint  in  the  thrced  and  phraft  of  words,  as  by  fome 
examples  Olefin  and  S.J'ahU  ,  and  by  manic  tefiimonics  of  Je- 
rome, AHJ}ineyRj;p(r\iu,  Ambro[e%  Alud Mlii4%frafmuj, lL'yricm9 
and  Hypemif ,  who  read  them  more  thoroughly  then  the  men 
thit  fay  thus, this  pretext  cannot  patronage  their  rude  manner 
of  teaching  ,  qui  turn  fbi  videntttr  Apeftolts  proximi ,  ft  /jtutm  uS  ^  ^  rerf 
fpurctjjime  hqHuntxr ,  as  ll  l.rujmiis  ipc akcth  of  fuch  hThcrmen  v  uimjtk. 

N  n  2  rather 


2  $4  Of  the  vfe  of  Father^ 

x  Ub.  %Jk  tat.  rar  her  thrn  rimers  of  men.  I  confeiTe  indeed  with*^jp«7;#,  t  he 
""  '*  '  holy  Ghoft^ifhe  lift,  needed  not  this  artificial!  poliilVtng  of  his 
truth,  but  our  naturall  imbecillitie  is  fucb,that  by  no  other  ordi- 
nariemeancs  it  can  be  drawne  to  embrace  it.  And  though  Sm 
Panic  came  not  to  the  Corinthes  with  wifedome  of  words ,  be- 
caufe  thirfting  after  eloquence onely,  and  lcauing  (Thrift,  he 
would  diet  them  for  their  furfet,  and  purge  them  or  this  humor, 
to  make  themrelifti  better  the  things  ofthefpirit:  yet  in  the 
Judgement  o^Caluinfiualther.Hemmgius^Martyrznd  Aretuisy 
a  Preacher  may  and  mu(l  nitidius  Paulo  dijferere  adcomparandam 
pi/cat  oribm  Hits  <&  idiotis  audientiam.qut  nihil  prater fytr  it  us  ener- 
giam  .gratia  habent.  Wherefore  let  them ,  who  plucke  out  the 
tongue  of  the  learned ,  as  Fnluia,  tsfntkoniehis  wife  cut  out  the 
tongue  of  7V/y,  and  like  Heh  his  fonnes  indeed  fluts,flubber  vp 
the  facrifice  fo,  that  they  caufe  Gods  people  loath  the  oblation 

y  Commtmini.  of  the  Lord,let  them  heare  YPomeranus  his  cenfure  of  their  rude 
teaching,  Nequelaude dignierunt ftupidiquidamconcionatores  & 
ineruditiy  qui  fie  omnia  confundunt  &  inerudtie  traElant ,  vt  dicendo 
mult  a  nihil  die  ant)  docendo  mult  a  nihil  doceant :  mirum  tamen  inte- 
rim quamfibi  blandiantur*  quam  fublimiter  de fie fientiant  y  com  em- 

^L[b.  iA  rat,  nentes erudttionem.  Let  them  heare  z  Erafmus ,  <is4d condones fia- 
cras  admit  tuntur  inter  dum  etiam  ajfiliunt ,  quilibet  adolefcentes  le- 
ues ,  indocli,  quafi  nihil  fit  facility  quam  ad  populum  exponere  diui- 
ftamfcripturamy  &  abunde  fujficiat  perfricuijfe  faciem,  &  abfierfi 

«  ErtfiiJnwt.  pudore  linguam  voluere:  Whatpfaith  a  he.  An  Chriftiprofiejfiopug- 

l4r$'  nat  cum  eloquentia  ?  quid  autem  vet  at  yfi  Cicero  defiuis  d&montbm 

dixit  eloquentery  quo  minus  Chriflianus  ttem  de  pietate  veraq^  reli- 
gione  dicat  eloquent ertShzll  our  boyes  take  fuch  paincs,fuch  care 
and  labor  for  their  triuiall  orations  to  perfwadc  vertue,or  prouc 
atheamein  peroration ,  and  mall  not  we  take  much  more  to 
perfwade  Chnfts  caufe,  and  our  people  to  recciue  Chrifl?  I  will 
not  conceale  his  cenfure  withall  of  too  much  affectation,  Anxia, 
eloquent ia  affetlionem  in  Ecclefiafte  nonyroboy  qua  nee  vllis  'Philo- 
fiophis,  nee  Seneca ,  nee  vlli  oraui  viro  vnquam  probata  eft.  No ,  he 
muft  care  for  words,  and  carke  and  care  for  his  matter,  as  I  faid. 

LftTaaofthc  *  enc*  r^is  P°'ntwithb  Greenham to  perfwade  them  the  more, 

■numeric.  Eloquence  is  notfimply  forbidden,but  when  it  waiteth  on  car- 
nail 


tnclfecular  letming  in  Sermons.  a  8$ 

nail  wifdome.-for  otherwifc  ioincd  with  the  power  ofthc  word, 
and  demonftracion  or  euidenceoftbe  fpintjit  ineffectual!. 

And  thefe  (  good  Reader)  be  their  objections  out  of  Scrip- 
ture, which  they  that  are  vnlearned  and  vntlablewrclt,  faith Sm 
Peter ,  or  to  vie  his  owne  word ,  rf sC«Air ,  make  them  looke  a- 
fquint  at  learning  and  good  letters. 

Their fecond fort  ofObiecltons  are  thefe  vrtreafonable  reafons. 

I  .Ob.  Pau/e  vfed  it  fparindy,  but  thrice,  neither  vaineJy  with  *•  Tfecir  «a- 
oltentation  or  naming  the  roets,nor  producing  long  ientenccs  arfvoc4 
in  a  (trange  tongue  contrarie  to  the  Apoltle,i  .£or. i 4.but  in  the 
fame  wherein  he  fpake  and  wrote,whichis  no  warrant  for  vs  to 
yfe  it  often  in  our  Sermons. 

i.'3^$>.That  triple  cord  bindeth  not  vs  to  vfe  it  no  morc:buc 
as  it  was  cafily  broken  by  all  the  ancient  Fathers  and  moderne 
writers,  fo  may  it  by  vs.  Why  he  vfed  it  no  more, I  haue  (hewed 
reafons  before ,  which  take  no  hold  on  vs.  The  Grecke  fathers, 
Chryfoftom,  Eptphanius,  Athanafins  fDam*fcen>C  Urn.  Alexandria 
MMyluftirte  Martyr:  and  Latinc  fathers  Ierome^Cyfrian.'HiUrie^ 
Ambrofe,  Attfline  and  Lattantiu*  filled  their  bookes  full  of  it  in 
their  handling  and  expounding  the  Scripture ,  as  hereafter  Oiall 
be  (hewed.  And  (hall  we  condemne  all  thefe  who  vfed  it  abouc 
thrice?  Vfed  they  itfparingly?  No,no,wc  may  vfe  it  more  often 
then  Paule  did,  faith c  Aretins,  Nee  debet  apudnosvalere ignauo-  c  tatta  be. 
rum  hominum  obtreclatto ,  vt  in  illorum gratiam  tot  matganta4  in  '5°* 
forcUbui  Philofophu  delitefcentes ,  inftar ignaut ga/i'wacei,  wghg*- 
mus\  ventremaut griinulnm  hordei  magi*  admiremur  ciu.im  veri- 
tatis  c^-ftpientu  tdeam.L'ikc  Efops Cocke ,they  prcferrc  the  bar- 
ky cornc  of  their  owne  braine,bcforc  the  precious  gemmc  that 
may  be  found  in  the  dregs  of  Philofophie.  I  w  ifh  thefe  would 
cite  their  owne  fayings  but  thricc,or  more  fparingly  then  they 
do,thcn  (hould  they  preach  more  ofte,  and  talkc  more  fcldomc 
in  the  pulpit.  Though  Paule  vfed  it  but  thrice,  Ideo  afumpfit 
TauIhs  verb.i  etutm  de his cjut  funs  ftwt >zr  fut.cl ltfn  et  eu,  fiyth  0- 
rt<renyhc  therefore  vfed  prophanc  authours,that  he  might  fan- 
ftiflc them vnto all;  and  (hew  vp  aprcfidcnt,that  all  truth  may 
lawfully  be  borrowed  from  any. 

a. For  producing  it  in  (trange  tongues,  in  Academicall  and 
Nn  3  lear- 


285  Of  the  vfe  of  Fathers, 

learned  auditories,  molt  vnderltand  it;  in  mixt,many:  and  in  po- 
pular, fomc;  and  may  we  not  fpeakc  along  fentence  in  any 
which  all  vnderftand  not  ?  then  Chrilt  was  too  blame  that 
{pake  fo  often  in  parables,  which  the  people  vndcrftood  not. 

The  Euangelills  may  be  our  presidents  and  warrant,  who, 

although  they  wrote  Chrifts  anions  and  layings  in  Greeke 

a  I0K.1.58.I0.  which  he  (pake  inSyriak,  yet d  often  produced  names,  words, 

I7.&' 5.4 r&  7.  an<^  Sentences  inHebrue  to  the  Gentiles,and  efpecially  that  his 

34.Mat.il.?.    laft  voyce  on  the  cxo^^Mar.i^.i^.SlhSli.Umafaha^bariai.lhzi 

Aa.ij.tfi8.Aft.  is,  faith  the  Euangelift,  o3s^«,  0  d«oj^«,«^T*  uiiyKeLTiKtnt;. 

M6M1t.11.        a11cj  if  we  may  not  cite  a  fentence  without  interpretation, 

which  all  cannot  vnderltand,  thenTV*/  was  too  blame,  who 

wrote  a  long  Epiftle  in  Greeke  to  the  Romans,  whofe  natural! 

language  was  Latine, neither  all  the  vu!gar(I  thinke)fo fully 

vnderltood  it,  though  Tally  tell  vs  it  was  much  knowne  to  the 

Latines.  The  Apoflle  made  a  long  Sermon  in  the  Hebrew 

tongue  to  the  Romainc  gouernours ,  AEl.  22.  which  many  of 

them  vnderltood  not,  efpecially  the  rudefouldiers,  as  we  fee 

Afath.17.46.  Markj  5,34.  who  hearing  him  cry  Eli,  Eli,  had 

thought  he  had  called  on  Eliot  for  help,  nay  many  of  the  Iewcs 

there  prefent  vnderltood  it  not,if  he  fpake  in  pure  Hebrue,  and 

notSyriack,  as  fome  fuppofe. 

And  for  the  Apoftle  i.Cor.14.  he  condemnes  them  only 
whofe  all  or  moftlpeccb,  reading,  or  preaching  is  in  a  Grange 
tongue,  as  it  was  at  Corinth,  and  now  at  Rome,  as  we  may  fee 
verf  2  5  .Secondly,hc  counts  it  vnlawful  to  cite  it  if  none  vnder- 
ftand it,  nor  we  interpret  it,  verf.2.  as  who  doth  fo  alledge  it? 
Thtrdly,itis lawfull  to fpeakemany  fentences  without  interpre- 
tation or  vnderftand  ing  of  all,  as  appeares  by  his  comparatiue 
choyfe,  verf.i  9.  Ihadrather.  He  counts  it  better  to  fpr ake  with 
vnderltanding  of  others,  therefore  is  the  other  lawful  and  good 
in  time  and  place,  as  Calx'me  noterh  in  verfo.  Auidtt  f<epe  vt 
umpcFlitttufit  alien*  Hk^h*  vfas,  Often  it  falleth  out  that  the 
vfe  ofaftrange  tongue  is  fit  and  infeafon.  Hence  the  ancient 
Fathers  in  their  writings,and  our  moderne  Writers  in  their  po- 
pular fermons,cited  fometime  many  Greeke  verfes  together  to 
their  people  without  interpretations  hereafter  fhal  be  (hewed. 

And 


gndfecuhr  learning  in  Sermons.  287 

And  indeed ,  to  fpeake  truth ,  we  wrong  the  Fathers  much, 
when  we  cite  fo  their  golden  fayings  in  our  tongue,  that  they 
lofe  their  efficacie  and  grace  or  fpecch,  and  each  of  them  may 
reply  to  vs  as c  he  did  to  Ftdentme:  *  MtrmL 

jQ»em  recitxi  mens  efty  0  Fidentine,  hbellusy 
SedmMe  dam  recitas,  inctpit  ejfe  tuns. 
The  words  that  thou  repeated,  6  Englifhman,  are  mine, 
But  while  thou  doft  them  ill  repeatcthcy  gin  for  to  be  thine. 
We  cannot  expreiTe  their  meaning  fo  fully  and  finely  as  they 
fpakc  in  Grceke  and  Latinc  toongs ;  for,  Dulcim  ex  ipfo  fonte 
hibuntur aqu*,  as  the  Poetfpeaketh,  Sweeter  is  the  water  from 
the  wels  hcad,then  the  veflels  bellie.  Ft  cjuis  contents  Jit  potare 
denmtlo  cjuumpojfit  hour  ire  de  fonte  rfz'tth  f  Ambrofe.  Multo  pu-  f  term  4*  <u 
rtormanat  fontt*  vndaquam  nut  faith  S  Ierome.  &  optimum  vi-  f(Pu'Dom. 
numtn  alia  atcjue  aliavaja  transfujumjuum  tandem  natiuum  J  a- 
porem  deperdit.  And  like  as,ifwc  would  change  our  walfli  fpea- 
kings  into  their  fwcet  fayings,wc  fhould  turnc  water  into  wine: 
fo,  fithour  toongattaincth  not  theproprietie  of  their  words, 
nor  cxprcfleth  fully  their  meaning,  when  we  cite  their  fenten- 
ccs  in  Enghfh  only,wc  oft  turne  wine  into  water.  Wherefore 
feeing  Chrift  ianitified  thefc  three  famous  toongs  on  the 
erode,  and  would  hauc  himfclfc  gloryed  by  that  royallfuper- 
fcription  in  Hebruc,  Greeke,and  Latinc,  w  hy  3rc  they  not  fan- 
ftified  in  the  Pulpit,  and  may  there  fhew  his  gloric  alfo  ?  Hodse 
inuemuntur  homines  barb.vi,  faith  h  Gualther,  (he  faw  our  day  j  Hamtl-jcim 
it  fecmes,  and  was  lory)  linguarum  &  bonarumartium  hosles^ui  *•£•'•  N» 
vt  propriam  lanorAtittam  tc^erepofstnt,  tn  liter  Arum Jludia  &  ft  ho- 
ld* perinde  inuehuntnr^tc  f.non a/i.t  nocentiores  fmt  vert  relioionis 
hoflestfuibus  omnibus  hoc  Fault  votum  pojjumus  opponereyvtmam 
•mncsvos imfttis loquammi ,  would  God  ye  all  ipakc  tongues, 
and  then  would  ye  ccrtaincly  allow  it  in  others.  But,  my 
brethren,  couet  to   prophefic ,  and  forbid  not  to  fpeake 
tongues. 

3.  Touching  quoting  of  authors  nameSjif  for  exnmplcs,thi» 

Actuation,  then 7*4*14  inciting  fuihadoudof  witneflcs, 

Heb.\  1.  and  quoting  their  names  foi  examples,  was  ambitious 

and  lhcwcd  too  much  reading  .  Then  Clu;ll  and  his  Apoltles 

citing 


a8  8  Of  the  vfe  of  Fathers, 

citing  the  Prophets  names ,  when  they  alleagcd  their  teftimo- 
nics,were  ambitious:then  the  auncient  fathers  and  recent  wri- 
ters,in  often  citing  the  names  of  Phi!oibphers,Poets  and  hifto- 
rians,were  ambitious  Indeed  it  is  that  heauenly  pride  and  holy 
ambition,!. Cor.iz.2.!,«ml>itepotsora,  ambitioufly  follow  the 
belt  things:  and  in  this  (me  thinkes) I  (hew  them  a  more  excel- 
lent way, 

2.  Why  is  it  more  orientation  to  fay  Homer,  then  a  Poet;  or 
^ri/?o//r,thenaPhilofopher;or  £**/>,  then  an  Hiftorian?  Or 
why  more  oftentation  to  alleage  their  fayings  with  their  names 
againft  finne  and  Sathan,  then  againft  Papilme,  Atheifme,and 
berefie,in  our  popular  fermons?  Or  why  more  ambition  in 
fpeaking  then  in  writing  ?  Or  why  more  ambition  in  vs  then  in 
fomc  of  their  brethre,who  quote  tot  quot  &  omnes,their  names 
with  their  fayings  in  arrange  tonguejand  both,  when  there  is 
no  controuerfic  of  that  for  which  they  cite  them  ?  Do  nothing 
partially. 

3.  Why  not  lawfull  to  quote  their  names,  as  cite  their  lay- 
ings? vnlefre  by  concealing  their  names ,  we  would  make  their 
golden  fayings  our owne,and  fo  become  thceues.  Wherin,as  1 
cannot  but  iuftly  taxe  fome  late  Latinc  writers,  who  hauing 
their  beft  cxpontions  (in  fenfe)  from  the  Fathers,  yctconceale 
their  names.But  if  chey  take  them  tripping  in  their  conceit,notc 
their lcaft  blemifhes, as  Chamvncoucicd  thenakednelTeofhis 
fatherland  made  him  a  laughing-ltocke  to  his  brethren:  fb  may 
I  as  condigncly  cenfure  fome  of  our  Englifh  writers ,  who  ha- 
uing whole  pages  and  tra&s  from  the  Fathers ,fuppreflc  their 
names.as  they  killed  the  heire,thac  the  inheritacc  may  be  theirs. 

i  L&4.A  rat.  Neither  is  this  mine,  but  the  cenfure  of  {Hyperiui,  and  I  may  fee 
ftmLTbeo  xv-  jt  on  tjie  forcheacj  0f  Dotn ,  JSfon  pauci,  qui  nunc  illiquid  laude 
(lignum  fir  ibendopr  aft  ant  >patrum  plumisfefubinde  vefliunt,  or~ 
nam ,  fupcrbiunt ,  quamuis  calltde dtjfimulent  :Many ,who  now 
write  any  thing  worthy  praife  ,  by  your  Ieaue,  deckc  them- 
felues  with  the  Fathers  plumes ,  and  like  *s£fops  Crowe, 
ietvpand  downe  in  the  feathers  of  other  birds,  though  they 
craftily  dilTemble  it .  I  may  adde  it  of  fome  fpeakers  too, 
who  fteale  many  a  fvveete  allufion  ,  fimily ,  amplification, 

application, 


And  Secular  learning  in  Sermons .  2  %$ 

application,  exposition,  and  belt  things  in  their  Sermons  from 
them,  and  adopting  their  fayings,  make  themfelues  putatiue 
fathers  of  that  brood,  which  their  barrenr.c{Te(God  knowes 
and  they  too)could  ncuer  breed  nor  beget.Thus  rcape  they  that 
fru'ttc  whereon  they  beftowed  no  labour;  other  men  haue  labo- 
red for  them,  and  they  are  entred  on  their  labours,without  na- 
ming or  remembrance  of  their  rounders  and  bencfafrors.Thus 
with  the  Partridge  (let.  1 7. 1 1. /gather  they  thofc  young  which 
they  neuer  brought  foorth.  But  for  all  their  diflcmbiing  ron- 
ceaiement, the  young  ones  brought  foorth(faith  Ambrofe)  hea- 
ring the  voice  ofthcir  true  mother,  leauc  the  putatiue  parent, 
and  go  to  their  owne.  Thus  vnthankfull  arc  they ,  qui  dam  [ha 
nolant  furta  ccqnojci^ingrati  funt  in  mA<ztftru?n  ,  as  of  luchpure 
thefc,  as  they  count  it,  or  rather  Saint  theeues,  as  we  may  termc 
them/  Ierom  fpeakcth.Thcfc  are  as  clofc  theeues  as  lO'jr)flPPtl*i  k  >Jr*!i.*A*. 
and  be  branded  with  fnch  a  cole,  who  took  other  mens  things  *"!'  ■ 
fo  notorioufly  with  profctfing  their  names ,  that  when  he  had  tn^Zia/L.' 
(tolen  almoft  all  Surypides  Mcdta  forhisTr^gcdie,  his  fcholers  ra?- 
in  a  taunt  called  it,  \JWedxam  Chryjippt,non  Enrjpidid  Traaedia. 
Butitisathankfull  and  ingenious  mind,  faith  m/Y/;;j\tocon-  m  vr<rxuut, 
fcfie  by  whom  we  profitc:  and  it  is  the  part  of  an  cuill  mind  and  **/• ad  *fht 
barren  braine,  that  had  rather  be  taken  in  theft,  then  acknow-  arhfrlTo-pL 
ledge  the  author,  &hdcejuafimnces  authori  ittre  optimo  pen/an-  ?"*%?*'** 
da  eft,  nefures  e-ffe  vidcamur,  faith  Tatriaus.  When  Tholes  All-  ftr  <*»         ,. 
IcfiHtt  as  that  Author  relatcth,  had  taught  CXfandritHs  a  ^^°"  7at0i^lfr0m 
fopher  of  Prienne  fomc  excellent  skill  about  the  Sunnc,hauing  mfit/km  mgm§ 
thanked  him  heartily  for  it,  asked  his  Author  what  reward  for  jWj^jJj 
fo  great  and  good  a  document  he  would  haue:  Nothing,  6  pUa  »■■ 
ilfawdiMMtfiiui  lie,  but  that  when  thou  vttcrcfHtto  other,  nl%  "**"**• 
non  Arnu  rn^fedeiusreimepotiutcjHAm  aJtum  repcrtorem  pr*di- 
cMtens:  That  thou  arrogate  it  not  to  thy  fclfe  and  make  it  thine 
owne,  but  confcfTc  thou  hadftit  of  me,  and  cite  me  for  thine 
Author.  And  (alas  J  what  other  reward  haue  all  learned  cthnick 
Philofophcrs,  Poets  and  Hifiorians,  yea  what  thofc  indefati- 
gable paincs  of  the  Fathers,  for  their  many  learned  Volumes, 
(who  wrote  more  bookes  for  Chrifts  cauic,  then  fomc  of  vs 
haue  read,  then  many  haue  in  our  fhidics)  what  reward  haue 

O  o  they 


2po  Of  the  vfe  of 'Fathers, 

they  of  vs,(for  cucn  for  thefe  bookes  hauc  they  now  great  re- 
ward in  heaucnj  but  that  we  confefle  what  profite  we  reape 
from  them,  into  whofe  labours  we  are  vnthankfully  entrcd?  A  j 
■  sptjt.i.Md  tnou  mufl. not be  aftiamed  to learne,  faith  n  Bafill  to  Gregory 
rui'tlifccndum  fo  neither  in  teaching  be  vnthankfull  and  malicious:  what  thou 
vertcu,,^*rfe  haft  learned  of  any  other,  thou  muft  not  conceale  it ,  like  har- 
doccnium  mail-  lots  and  whores  who  make  their  husbands  beleeuc  and  others 
gnu^autiab  tOQ  t]10fc  children  are  theirs  .which  other  men  begot,  fathe- 

«Uo  tuie  dia:f         .  •  ^  \        r  ° 

eeruyn>qu*a»*  ring  them  amide,  z/fmhorem  vero  ipfitm  prodere  grata  comme- 
tviulhtut?/*™  fnorationedecetyVerum^ipJiHsfctentiafarentem:  but  it  is  meete 
cert  muheret  and  becommeth  thee,  to  confeffe  thine  Author  with  thankefull 
*7Je°x%sHtp/k  remembrance,  and  father  thy  knowledge  on  him  who  begot  it, 
lutfiioi  ubtras  Wherefore  as  Tully  told  his  Urtitus,  Tu  cjmdctn  a  Nemo  vel 
lu^futtciuntn  fHmpfiftimultaFifateris:velfinegat,furripMfti%SQ  may  I  fay  as  tru- 
p*tnmmenti-  \y  ofeach  ofthem  and  their  beft  things  they  bring:  If  thou  con- 
entes,  e.  ^c  of  whom  thou  hadft  them,  thou  haft  but  taken  them  from 
the  Fathers:  but  thou  haft  ftolen  them,  if  thou  denie  and  con- 
feffe notthinc  Authors.  Why  fhould  we  thinkc  the  names  of 
Ierome,  lAuftine  or  Ambrofe  a  ftaine  to  our  Sermons,  as  if  they 
«  E/i/f  AiHd.  were  thofe  idolaters,  (^frl.  1 6.)  whereof  Damdfahh,!  will  not 
bscnptwut-  make  mention,  nor  take  their  names  within  my  lippes  ?  whofc 
?Jrumte/ttmo-  very  names  notwithftanding,  fith  the  Aimightie  hath  ^r;nfelfc 
ma&nommaiH  written  jn  his  booke  of  life,  why  fhould  not  we  as  did  the  Pro- 
tune prodttrcret,  phets,  Chritt,  and  his  Apottles  in  their  Sermons,cite  the  names 
S^^^ofthefiithfidlforthcirglorie? 

uterconfittn :  When  Cftiary  had  beftowed  on  Chrift  but  a  boxe  of  oyn  t- 
Ztjun!ZZn.  ment,he  commanded  that  vvherefoeuer  hisGofpell  fhould  be 
nil  g/onawde.  preached,  this  thingthatfhe  had  done  fhould  be  fpoken  of  for 
tfamvhaM*'  amemoriall  of  her  name,  A/at.  2  6.  and  how  muchthem,whofe 
tut.  iuui  (ai*.  knowledge  for  his  caufe  was  like  oyntment  powred  out ,  who 
ifludCyprtam,  beitowed  (uch  pames  in  maintenance  ot  his  truth,wrotc  io  ma- 
fUudif^rei-  ny  bo°kesf°rprofaeofhisfpoufe  *  anc*  WW  downe(many  of 
ficMiwm  them)theirliuesforhis  fake,  will  he  that  we  remember  their 
?a!nn*lm ^unc  namcs  in  preaching  his  Gofpell  for  a  memonall  ofthem  ?  °  Zr- 
modum \fi locu-  ra»<r  commaundeth  Nepotian>that  in  handling  the  Scripturc,hc 
«^t2^™'llYmSly  would  produce  the  tcftimonics  of  the  Fathers,  and 
m*ret>&t.      their  names  in  exposition  ofthem,  and  would  plainely  confeffe 

cuery 


*nd  Secular  learning  in  Sermons.  79J 

eucry  faying  of  each  one,  and  by  this  meanes,  refufing  the  glo-  tf'/^^f  *" 
ric  to  be  thought  learned,  was  counted  moil  !earncd.That(iaid  Fmm^Smm^. 
he;  is  Tertullians:  this,  Cyprians:  this,  Laclantius :  that,  is  Hi/a-  r^^^0rtm 
ries:  fo  Mmutius  Foeltx:  thus  1'iElorinus:  after  this  manner  fpakc  ettnerum  fmp. 
Amobius, and  me  alfo  eftfoones  would  he  cite.  For  omiflion  Zmim&m 
whereof,  as  I  cannot  quite  acquit  our  moderne  Writers  of  one  ***$**&** 
partofalearnedPpapittsreproofc,  who  faith,  In  expounding  "™^li* 
thcoIdandnewTeftament,  they  fcant  any  where  dcignc  in  ty*—*mm 
their  Commentaries,  to  name  and  make  mention  of  Bafill  or  /■*,«  >"^«j 
Atbanafius,  of  lerome  or  Ambrofe.  of  Auflme  or  Cb-yro(lomey  or  **'"*"  £"»- 
laitly,  any  or  tne  ancient:  to  ror  tneir  tneeuifh  and  peeuilh  con-  g  *,/  ^*»4- 
cealcmcnt,  cannot  I  but  admire  fome  moderne  fpcakers ,  who  (j£2£S  '** 
adopt  fas  I  faid)  the  Fathers  fay  ings,  and  father  them  on  them-  fcw*  n£mh 
fclues,  fupprefling  their  names.  Or  if  they  affoord  them  this  fa-  j^^fe*"^ 
uour  for  their  inftrutftions,  (as  if  their  proper  names  were  odi-  *■!«  ■*■— 
ous  and  loathfome  in  their  mouthes  j  they  cite  but  as  the  Pha-  3««w 
rifees  did  Chrifrs  name  indefinitely,  Hie  bomo,  one  faith  ,  not  HmmMpm* 
Ambrofe,  but  one  faith,  as  if  we  were  affraid  oftheir  names:  So  xummZL'c'lu*. 
little  honour  affoord  fomefonnes  the  names  of  their  fathers.  "•■"/»«  »«««•- 
And  if  indeed  we  wold  fay  what  fome  ofvs  thinke  in  our  harts,  f\tm\m£+ 
the  voice  mould  be,  atas  parent  urn  peior  musy  the  fathers  hnue  "■*■» 
eaten  fo-.w 
Iuftmits  Martyr 

Apoftoltcus  &d:!tgenttjfimus  ■  who,  as  he  was  next  the  Apoftlcs  R^ ~ 
times, next  them  tooke  grcatelt  pains  for  (Thrifts  tnuh,andf  J e a- /"«■>//><>. m  ?. 
led  it  with  his  blond,  he  is  too  full  of  Piiilofophie  for  our  SeT-*1***^* 
mons,hc  fhall  but  iu(t  be  as  Iufltnc  the  H iltoi  ian. 

Irenxus^  whom t  Tertullian  called  omnium dAlrinarum  curio-  t  LikdMnr^^ 
Jijjiwum  exp  I  matorem  ,thc  n\o(\  diligent  and  curious  fcarcherof  *'"'• 
all  learning,  he  fhall  be  but  an  Ironic  in  our  Sermons.  Clemens 
^lexandrmus  (tofet  them  in  feniontic)  whofc  volumes  B  U-  •fl"4*!-"* 
rome  faith ,  are  full  of burning  and  eloquence  bum. me  and  diuine: 
who  x  for  ill  fo  oft  called,f  bat  learned  man  endued  with  all  I-j  :d  of  x  ~4Utrp  JmU, 
knowledge,  whofc  bookes  of  Stromes  J  b'.ufebius d\th  yvejluff.-ii    hu  yuid 
mtb  all Jort  of mofl  profitable  learrim9y\\Q  fhall  be  of  no  more  tec-  i 
koning  with  vs,  then  lafi  Pope  Qement  o( Rome. 

Tertullian^  *\\C>rLaaa»ti:<sC2\tetU  skilful/ w  all  kind  of  tear-  £/£5,  *** 
Oo  a  mnZ% 


\ re  grapcs.and  the  childrens teeth  arc fct  onedge.Yca 

War  tyrant  pro  reii^ione  Cbrifli  plurtmu  laborautt,  r  vir  finft  tc  l. 


202  Of  the  vfe  of 'Fathers , 

4  ttnm.cdul.  niH^  0f  whom  a  Cyprian  when  he  asked  his  notarie  for  a  booke 
to  reade,  would  fay,  D*  Tertullianum,  da  magiftrum  ,  Giue  me 
Tertullian,  giue  me  my  maifter,  and  would  not  let  a  day  paffe 
without  reading  fome  part  of  his  worke,yea  sCcd  adzerbum  his 
very  examples  and  fentenccs  oft  in  his  writings;he  (hall  be  but 
as  Tertullus  the  Orator. 
b  ibid,  Origett ,whomb Ierome  called  a  man  immortAlis  ingenij  &fecu- 

lay ium  litter arum  ^£^ra^ofimmortallwit,aucl  moft  lear- 
ned mall  fecular  knowledge:  whofe  knowledge  of  the  Scrip- 
t  idet*  ApoUi.  turcs,  he c  profefTeth  he  wondred  at,  and  though  his  name  dif- 
i^jempnam,  tailed  to  fome,  yetd  Origenh fcientiam  cum  inuidia  nominis  op- 
tnq*.tjl  inGe*.  taret ,  he  is  too  auncient  and  original!,  and  we  wonder  as  much 
at  his  name  in  a  Sermon,  as  euer  did  Ierome  at  his  knowledge  of 
t  vCa-tjMieH.  the  Scriptures.  Cyprian,  who  was  counted  e  the  great  name  of 
Or*t.  i»  CjjiriA.  Carthaae  and  of  all  the  worlds  whofe  name  wot  famous  in  all  chur- 
ches both  Heretickes  and^hriftians,  nhofe  name  and  nvorkes  Na- 
tjanzene  profefleth  he  reuerenced  more  then  he  did  all  other 
Martyrs,  and  for  his  eloquence fur  pa  (fed other  menfofarre ,  as  o- 
fEpi/l.ad?au!.  thermen  do  bruite  beafts.  (fypnan ,  w  horn  f  Ierome  te rme  s  fiveet^ 
*  iit'llt''1°>i%'  hkg  ahib  ft  pure  fountains  w hcmeS  *sfufiine,a  mofl  freet  Do- 
chn/i.cap.40.    tlor,  and  moft  blejfed  Martyr, h  a  moft  glorious  <JHartyr3  and  moft 
b  Lib  i.de  bon.  fogfo  <2)0flor ;  whom  as  1  he  witnefleth,  Inter  raros&paucos 
i  Ltb.s.dc'B*?.  excellenttjjimt grant  viros  numerat pia mater  Lcclejta3vjho  was 
\°^ffttxtlft'    counted  of  the  k  Martyrs  of  C  hrift  lcfasyomnibus  in  tratlatu  ma- 
\  (jprix»S.pift*  ior^infermonefacundior,  in  coxftliofapienticr,  in  patientia  ftmpli- 
10  m^tyium     ctor>  *n  °feribus  largior,  in  abftinentU  fancHor,  in  obfequio  humi- 
tdcypmn.        Hory  &  in  atlu  bono  innocentior,  and  was  generally  called  Tuba 
l?T$T.Anlto9.  Deicanenfyxhcfhv'ill  trumpet  ofGod:he  (hall  be  a  well  without 
water,  this  glorious  Martyr  mail  not  haue  the  glorie  to  witnes 
any  truth  in  our  Sermons,  this  trumpet  ofGod  giues  an  vncer- 
taine  found  in  our  eares,  and  Cyprianus  mall  haue  alctterchan- 
ged  in  his  name,and  be  called  Caprianus^s  of  fome  fuch  it^once 
was,  one  that  for  gold  brought  but  Goatcs  haire  to  the  buil- 
m  CtmdozScri.  ^n&  or" tne  tabernacle,  (falius,  Firmianus,  Latlantius  whom 
Sect  m  Ierome  ftyles  in  diuinis  Scripturis  ft 'udiofifsimum }  whofe  v o- 

itowSvli  hmcDeiraDei,"  he  commended  fo  highly  for  eloquence  and 
dt»frim**\*  learning,  that  °  elfewhere  he  cals  b\mfluuium  Tuition*  efoqtten- 


andfecuLr  learning  in  Sermons.  3575 

tia,  he  fmels  too  much  ofTuHy ,  dims  is  not  heauenly  enough 
for  our  pure  ones ,  nor  Ftrmianus  fume  in  the  faith .  nor 
Laclantisss  affoordeth  any  milke  fincere  enough  tor  thefe 
babes. 

•sfthanafitu,  whom  good  P  Conflantine  nimed,  Morand*  te-  M*-1  f?ci- 
gii  %n  wterpretem:  whom  ^Naztan^eneySancltfJimumorbis oculHy  nw\pL  tlu 
and  was  counted  the  light  of  the  Church  of  Alcxa;  •dria,3sr7"^-  J  gjj  *d  Ha6> 
odorct reports :  this  interpreter  muft  be  nlent  in  the  Church,  mfm+.mOm 
this  eye  plucked  out  of  our  fcrmons,  and  this  light  couercd  tth'mt/: 
vnder  a  bufhcll  in  our  (ludies ,  and  not  be  fee  on  a  candlcltickc, 
to  giue  light  to  all  in  G  ods  houfe. 

rBafilt:is  Maomu  >  who  futable  to  bis  name  was  the  great 
llrength  of  the  people  ,  w  hich  name  was  penes  omr.es ,  in  eucry 
mans  mouth  faith  £NazJanzene ,  vi  horn  l  Theodorct  called,  the  ''£>"/**♦*  » 
Itgbt  of  the  whole  world,  who  u  Nazaanzene  ,thc  eye  of  the  world, ,  ub  *Mfc£*}t 
Cfilaomficam  Det  vocem  ac  tub:m% reqtumq,  dtcendt  fblendcrem:  t0f  1;;; 
his  Itrcngth  kernes  butwcaknclie  in  our  eyes,  tniscyc  is  dark-  GngNr/** 
lies  in  o  jfbodie,  this  trumpet  of  God  founds  haifh  in  our  eares, '" UtU  **&*- 
his  filuer  we  count  droifc ,  /?*//// is  but  branll  in  our  account,  or 
but  like  BafliJes  the  gnolticke. 

IhUne,  whom  in  hi s  writings  x  Jerome  found,  Grxcitflcribta  %  Wfi tdThwt* 
Mdorrtatum^nd  /called  th*-tmoft  eloquent  man  the  trumpet  of  God  y-*r^'d**uf 
AfAtnft  the  zsli  umt/md  ■ Deucalion  1  ft  he  world:  his  flowers  I'm  el  7  Ep//?.*^/* 
not  fweetc  in  our  noftrils,  this  trumpet  of  God  giues  fuch  an  vn-  Lttcltr- 
certainc  found  in  our  cares ,  that  we  cannot  prepare  our  felues 
vnto  battcll:  we  enc  out  with  the  Prophet  in  a  worfe  meanirq, 
Woe  is  me,  I  bane  heard  the  found  of  the  trumpet :  an  d  \\  he  n  w  e 
arc  bid  take  heed  to  the  found  of  the  trumpet,  \vc  anfwer  like 
them,/rr.5.i ' ,  Bat  W*»&mt t*kf  hudJN\\9k\ fhafl  I  lay,fomc 
think  c  of  (bereft? 

t#9.VI  bpna  ■  Theodoret  termed  ,  Prompt:  JJmum  defenfo-  *bkub#JUd, 
fpm t/faoftolkorttw  Jitmnfmm, {he iMOil  reaoic  defender  oftha  fJ/-:5- 

Apoltohcall  truth.he  (hall  be  but  Cbjnliothe  palcrk  Poci 
pipLint.es, the  appearance  and  reuclationol  UQ(  nes 

the  PJ atonic  be.  */r<7<?M-'*«,  fur  named  by  an  ex.  fh- 

\ui  a  common  fellow*  Amln  //. ',  whom  his 
fcholer h  Anfme  termed  the  'Bsfiop  i-novne  to  the  in  ft  throt^  1  '  ■** 

Oo  3  "    tht 


294  °f  *&e  vfe  of  Fathers  9 

•Jtyprf*-    the  wortd,who  finable  to  his  namc,as  cErafmus  noteth,flowing 
with  heauenly  Ambrefia,  is  worthy  to  be  Ambro/iw,  that  is,ira- 
mortall  with  God  and  men,he  (hall  be  forgotten, and  his  name 
cleane  put  out  of  our  fermons.  Ierome,Cuch  a  map  of  all  kind  of 
learning,that  whatfoeuer  gifts  were  fingular  in  any  feueral  men, 
were  in  him  alone  moft  excellent,that  he  excelled  al  men  in  that 
i  E?ifl.nunc*p.  wherein  they  excelled  all,as  d  Erafmut  auoucheth:  his  diucrfity 
frtfixxtom  ur.  0f  tongUes  \s  but  a  confufi0n  of  tongues  for  the  building  of  Ba- 
bel, his  wit  without  wifedome ,  his  inuention  without  Judge- 
ment in  our  cfteeme ,  and  the  tongue  of  the  learned  (hall  want 
an  hearer  of  his  infinite  learning.  Chryfoflomey  cut  attrei  oru  cog- 
*gpijt. prefix,    nomen  tributumfaith c  <fr^/w«/,intcrpreting  his  name,  for  as  his 
€kry/9jt.  name  was,fo  was  he ;  whofe  Sermons  to  the  comon  people,  horvfm- 

{UbJ.biJi.eccl.  gular  thej  were  (TaithfiV  rates)  I  need  not  declare ^feeing  euery  one 
isf'*^ii  8  k  li  may  reae^e  wdreape  great fruit  &  profit  therefro:  ofwho  his  £ma- 
\dufcq.'%.  '  fter  and  predeceflor  Libanim  witnefled  at  his  death,that  he  was 
*d  dicendum  acperfuadendumpotens,  &  inter fui  temporis  oratores 
excel/ens:  his  gold  is  too  light,and  in  the  ballance  oftheir  braine 
is  found  wanting,yea  laid  vpon  the  weights  is  altogether  lighter 
then  vanitie  it  (elfe.  What  laftly  (hall  I  fay  that  we  thinke  of  fa- 
ther AuJ?ine,the  perfection  of  all  thefc  ? 

tsfurelius  Auguflinus  >  then  which  writer  the  world  hath 
fc  Epift.frdfix.  nought  velmagii  aureum  velauguflius,  faith  hErafmus>  that  the 
u».i.Auguji.  very  names  fceme  not  in  vainc ,  but  by  Gods  prouidence  to  be 
gtucn  to  the  man  (though  we  thinke ■  fluid hoc  fcriptore  velmagU 
ifsMit.Md  Au^.  <tneum  &  anguflius)  whom x  Paulinm  cald  the  fait  of  the  earthy 
tf$p.lijmrt.2..  a  cartclle  worthily fet  on  the  candlefiicke  of  the  Church,  his  mouth  a 
conduit-pipe  of liuing  water,  aveine  of  that  eternal! fount  aine9  and 
klfflif.       ktrumpet  of  the  Lord:  this  fait  is  vnfauory,and  meet  for  nought 
but  to  be  caft  out  of  our  fermons ,  and  be  troden  vnder  fcetc  of 
men,  this  candle  to  be  couered  vnderabuihell  in  our  ftudies, 
this  conduit- pipe  to  be  flopped  ,  this  fountaine  to  be  damned 
and  dammed  vp.He  was  worthily  tcarmed,^<?  hammer  ofhere^ 
//£ff, whofe  word  was  like  an  hammer  that  breaketh  the  (tones, 
as  V^<r/#/<rfpeaketh.  But  though  this  heauenly  fmith  abode  by 
his  anvill,  and  did  his  diligence  to  labour  the  iron ,  that  the  va- 
pour of  the  fire  dried  his  fle(h ,  and  he  fought  with  the  heate 

of 


tndfecuUr  learning  in  Sermons.  2  9  j 

of  the  fornacc ,  though  the  noiie  ofthe  hammer  was  euer  in  hit 
eares,  and  his  eyes  looked  ftillvpon  the  things  that  he  made, 
though  hefethismindtomakevphisworkes,  and  watched  to 
poliCh  it  perfe#ly,as  fpeaketh *  Syractdes'.yQt  muft  he  now  keep  /*«!.:  i.ag.>, 
filence  in  the  Church,and  the  hammer  not  be  heard  in  building 
the  tcmple.Thcy  are  afhamed  to  name  them  in  fermons,w  hole 
names  were  fo  famous  throughout  the  v\hole  world,  whereas 
modernes,thc  Tonnes  ofthefefathers,thcy  procaine  with  great 
gloric .  m  Erafmus  faw  it  in  his  dayes,  and  complained  ,  /  ulco  Si^f*"*** 
quofd*m  (  hithhc  )  pr<e  nouis  Ubelli*  cjm  nunc  rndtcjiracjue  prouo- 
lant,  veteres  authores faftidire.m  tantum,  vt  c~  Origmtm  &  Jero- 
nymum  velut  feXAgcnarios ,ejuod eft  m  prouerbio,de  pont  e  d:t urban- 
da  exiftiment.  Ego  vero  vt  non  arbitrorajpernandumficjutdhorum 
temporttm  interna  veltxcogitarmt,  veltr.flaurarwt ,  ita  mentu  eft 
improb*  vetuftatt  non  fuum  deferre  honorem :  mar  at  a  vero  etiam 
eos  reijt ere quorum  mduftrta  t  Ant  urn  debet  orbu  C/jriftunus^^uid 
emm  nunc poffemus  mfacris  Uteris^  mfi  Origenii.Tertulliant^  C^rJ" 
foftomi,  leronjmijHt/Arij,  Auaujltni  monument  is  adiuti  ?  It  thefc 
men  that  condemne  the  naming  of  Ambrofe  and  Auflme,\\  ould 
not  alfo  name  C  :lum  and  T^-^their  partiall  dealing  were  lcile. 
But  ifthcy  daic  name  a  Father,  it  is  low downe,  as  that  "hypo-  *8*m. tf.fi. 
cntc  named  VA/erna  in  the  temple  ,  Labra  mouens metuens  au- 
diri}  they  dare  not  fpeake  out  lcaft  all  heare  it .  But  [alum  and 
2?«*,  on  whom  they  thinkc  ,  as  on  Eliftus  l.liab  his  fpirit  is 
doubled,  they  prodaimc  with  courage  and  contention  of 
voice ,  lanepAter,  cUre:  dare  cum  dixit  Apollo :  \\  hcreas  rathet 
they  fhould  contrariwife  cite  thcm,as  did  thofc  two :  or  if  they 
dare  name  Fathers,  it  is  but  bare  Ambrofe  and  Au/Ime,  whom 
the  Church  counted  Saints,  and  put  Saint  before  their  names, 
when  matter  Calum  and  matter  B**A  they  will  be  furc  to  found 
out;  whit  partiall  men  are  thdcPAl  is, they  might  at  lcafi  honoi 
the  fathers  as  much  as  their  fons,  and  call  them  mailer  Ambrofe 
and  maitcr  Aaflme.  I  fpeake  not  this  to  difgracc  thofe  men  of 
ycfterday,  whom  in  many  places  I  oft  counted  true  learchers 
of  the  fenfe  and  holy  land  of  Canaan.  Ncithcryet  wold  I  haue 
any  to  prefer  rhofe  recent  writers  CO  the  learned  ancient  Fathers,  or.Tr 
as  °  fomc  too  partiall,indifcrcctly  haue  done,as  if  the  gleanings  ri*»w  i**. 

of 


49  6  Of  the  vfe  of  Fathers, 

oSEfhrMtn  were  better  then  the  vintage  of  Abicaer :  and  what 
haue  thefe  done  in  companion  of  them  ?  but  onely  to  (hew  the 
factious  fpirt  offingularitic  offome  fe&aries ,  who  in  (lead  of 
the  Fathers  haue  children,  whom  they  make  Princes  in  al  lands. 
P lib M  (kefcr.  Neither  is  my  cenfure  the  obferuation  of  learned  P  Z(m chins 
fu*jt.u.ea;.i.  himfelfe,who  hauing  fhc  wed  that  the  proud  contempt  in  fome 
ofiearncd  men  and  interpreters  to  be  onecaufe  of  not  vnder- 
ftanding  the  fcriptures  anght,taxeth  thofe  fharply  with  fa&ion 
jQuinimium  addttlifuntfris  mterpretibus^'ho  are  pinned  to  the 
flecueoftheirowneinterprcters;wherofastheP3pi(tsareguil- 
tie  (faith  he)  who  are  pinned  to  the  Menkes  and  Doc"tors,7~/?«?- 
ma4t  ^£gidius,  Scotus,  and  fuch  like :  {ofontplerique  etiam  mer 
nofiros3t\\cxt  are  not  a  few  (by  your  leaue)  cuen  among  vs  Pro- 
teftants  alio ,  quibus  religio  eft  ab  interprctationibus  fuorii  precep- 
tor umv  el  minimum  deftettere:  and  he  fhewes  the  efrecl  &  profit 
of  fuch  fe&arifme,  Itafit3vt  &  ipft  (pontefe  priuent  verafcriptura 
intelligent  ia\  &  dumfuos  precept  ores  in  omntbus^  &per  omma  vo- 
lant tueri .turbos  excitant  in  Ecclefia.  Ti^es  eft  perfftcua  velme  ta- 
cente .  True  Zanchius,  it  is  fo  plaine  here,  that  one  may  runnc 
and  reade  it  in  this  land.For  my  poore  part  and  little  reading  in 
the  Fathers,  when  I  found  fuch  (tore  of  heauenly  learning,  of 
diuine  meditations,  found  expofitions,  patheticall  aroplificati- 
^Efift.prAfix.  ons,and  godly  admonitions,I  rcfolued  in  my  (clfmth^Era/mus 
&hkudtgrSl  vv^10  ^  r€a^  them  all  more  then  many  of  vs:  In  Athanaftofiif- 
s»ncittk  ficimusferiam  acfedptlam  docendi  perjpicuitatem.  In  Bafilio  prttcr 

fubtilitatem ,  exofculamurpiam  ac  mitem  fuauiloquentianu ,  In 
(^hryfoftomoyfpente  profluentem  orationi*  copiam  amplellimur .  In 
Cyprianofpiritum  veneramur  martyrio  dtgnum.  In  Hilario9grandi 
tnaterU  paremgrandiloquentiam  atqtte  cothurnum  admiramurjn 
Ambrofw  dulces  quo/dam  aculeos .  In  Ieronymo  diuitemfiriptur st- 
rum pemtm  optimo  iurelaudamus.  In  Gregorio  pur  am  nullo^fuco 
pffiuratamfanElimomam  agnofeimus.And  in  Auflinejis  in  a  map, 
al  thefe  we  admire.Thus  thought  that  learned  man  of  thefe  Fa- 
thers,but  Srafmus  was  deceiued,and  for  this  wil  they  count  and 
write  him  but  Eras-mus.  And  though  late  writers  fro  them  giuc 
vs  oft  the  true  fenfe  and  meaning  of  Scripturejyet  in  my  (imple 
iugdement,  profound  Auftine  for  queftions,  learned  Urome 

for 


i 


tnd  Secular  learning  in  Sermons.  ap  7 

for  cxpofitions,  pathcticall  Chryfoftome  for  amplifications,  ho- 
ny 'Bernard  for  medications,  pithic  Cyprtan  for  perfwafions, 
fweete  Ambrofe  for  ailufions,  which  they  call  delufions;  elo- 
quent Naz.ianz.ene  for  mouing  the  affections  ;  in  Head  of  their 
children,  I  ftill  iudged  thefe  Fathers  were  made  by  the  holy 
Ghoft,  Princes  in  all  lands.  And  though  in  refpedt  of  informing 
the  vndcrftanding,therc  may  feeme  fomc  collation,yet  for  lea- 
ding and  conforming  the  afTedion,  and  reforming  the  will  ( I 
fpeak  before  theLord  and  his  Saints)I  think  there  is  no  cempa- 
rifon.  Lege  eosy(2r  muemes  nos,  comparatione  coramfmpermffimos , 
faith 'one:  Do  but  readc  them,  good  brother,(forfuch  com-  rjcromE^fi, 
monly  ncuer  readc  them,  if  th:y  did,  it  were  impoffible  they  **■■■* 
fhould  diflike  them)  and  thou  dialt  flnde  many  of  vs  vnworthy 
to  cary  their  bookes,  which  made  me  (I  confe(Te)refolue  with 
that  cxcellentfFather,  CMcatnpropofitam  eft,  anttquoslegercpro-  JfiZm?' 
bare [insula ,  ret  mere  qua  bona f ant t  &  a  fide  Ecclefix  non  recedere, 
Wherein,as  I  freely  profeflc  with  Brenttus,  Patresvtmaltama- 
mo ,  it  a  camtiem  eorum  react enter  veneror,  acfentio  eos  plartmam 
\tiUtatu  in  Ecclefiamconferrc:  fo  can  I  not  but  with c  Bucer  pro-  JJ&^"* * 
claime  againll  thefe  AntipztQxsJnhamanam  eft,nedam  tndtgnum 
f/us  Dct,  vere  pios,  vcrc^dollrinafacrafladiofos,  ac  non  par  am  de 
Ecclcfia  Qmfltfai-i  fcriptU  merit  osjemere  adeo  in  ordwem  cogerty 
adeoqae  omnem  illis  aathtrttaiem  dcrogAre  :  idejaod  pleriejae  fibs, 
ncfcio  cjao  (pirttattarbalento  h»c  nofirofecalo  nitniam  ejuam  licentcr 
permtferant.  Thou  faidlt  that  truly  Bacer ,  they  do  it  nefctoqa* 
(biritujl  is  from  the  fpint .  He  addcth,  Hie  candor,  bee  confenfm 
fladmmqxum  om>;tb:u  debeatartiW\s  fauour  of  naming  them, 
whereas  it  is  due  debt  to  all  authors  ,  'Practpae  debetur  yr,  (jaot 
mr.ltis  tam  fecal n^  fapientix,&  (anUimomx  nomimbai  tot  at  fere 
orbu  (aifcxit  &vcncratasefl.  When  1  haue  laid  neucrfomuch 
for  them,  I  cannot  giuc  them  more  due  commendation  aboue 
late  wi iters,  then  learned u  Hjfirim doth  in  a  whole  chapter,  ■! 
who  had  read  &  compared  both  fo  throughly.  I  wil  let  downe  A* 
his  owne  words  in  Latin,bccaufc  in  this  qucftioil  I  fpeak  to  the 
IcZTCied.ZJebemcnter  demtror  qaoraneitm  male  fermtort<m$ngemti 
dciadtcMfand  fo  may  all  wilcmen)  qui  prdflanttJfinM  remedsa  ad 
itiitandam omnc  wcommodam etfi porrtfHcrnant ,  xgrc  tame 

'  V  p 


29$  Of  the  vfe  of  Fathers, 

runt  vllos  w/hnclorum  patrum  letlionem  incumbers  (witnefle  the 
duftte  deskes  where  they  {rand,whereas  the  boords  oflate  wri- 
ters are  worne  bright,and  the  bookes  blacke  with  reading)  non 
titter  improbantydAmnAntyrepudiAHt,abijciunt  veterumfcriptA  vni- 
Herfa,  cjuamfi nihil in  ijs  extaret  dignum  cognitione ,  &  de  £hriflo 
nihil  vnquam  docuijfent  veritAtifAcrtfcnptur*  confentAneum.  At- 
quifAtisfupcrcjue  conftAtjnultos  exfAntlis  illispAtribus  vitAf*ncli* 
monk  conff>icuosi  pleroftjue  etiAm  mirAculis  dares  extitijfe :  adh<ce, 
propter  confeffionemnominis  Chrifti  dirA perpejfos :  nonnullos  etum 
[Anguine  fuo  &  morte fort  iter  tolerAtA,  confignAJfe  confefftonisfuA 
efrfAnt  dottrint  Eu  Angelica  certitudtnem.  Conftat  infuperycjuomodo 
Dew  dignAtmfit  quo/dam  illoru:mirabtli  virtute fttritpu  ac  gratia 
in  docendo  celebres  in  Ecclefia  redder e:  &  quomodo  donis  hifce  tan- 
turn  iMuerint,vt  in  after  edA  veritAtejn  redarguendis  cenfutandife 
tarn  Philofiphorum  quam  hxreticorum  errortbnsjn  exhort  At  tonum 
grauitatetinAcrimonia  &feueritate  conuiclionum,in  confolationum 
dulcedtne, Caeteros  omne  longo  interaallo  poft  fe  reJinquant,^- 
quorumvis  hominHConfcientwfupra  quadici  queAt^rofmt.  fonftnt 
pr&tereatfuantopere fita  dotlrina  &  pie t ate  Ecclefiaspromouermt , 
flabiliuerint,  &  quomodo  integrAt  optimec^  ordinate  pofieris  reli- 
querint^mteurAA  &  optime  ordtnatOjtYez.  HjperittetNoyWe  haue 
found  a  more  holy  and  pure  policy  c<elit us  de/apfam).  Quinetiam 
in  hum  vfque  diem  experimur%  nos  illorumfanfliffimis  lucubrttioni- 
btu  mirifce  Adiuuari :  Omnem  conferuAndarum  hccleftarum  art  cm 
O*  prudentiAm  ex  ijfdem  addifcamui  neceffe  ejifnot  neccflary  nei- 
therjif  we  find  better  at  Geneua).  Denique  non  pauci  qui  nunc  a- 
hcjutdlaude  dignum  fcribendo  pr aft Ant ,  illorum  plumis  fe  fubinde 
veftiuntyOrnantfoperbiuntyqnamuis  CAllide  difftmulent.  Hac  fgitur 
quAndo  itAfe  habent,  equide  Inuidos  &  Maledicos  obtre«5ratores 
itfos  indignos  Arbitror  ^duerfos  quos p/urimis  verbis  pro  vedicada 
fanclorum  patriot  dignitAte  a  CAlumnijs  dtmicem  &  propugnem, 
Quod  fit  ales  mores  ac  vitu  puritASypar  it  e  dotlrina  in  ifiis  elucerenty 
ft tot in  dicendo  fcrtbendo^laborei  exhauftos yfi tan  turn  Ardor  em  Ad 
illuflrAndam  Chrifti  gloria confirmandaf^  ScclefiasfttantumAntmi 
robur  infuftinendts  pro  veritatepericulis  conjpiceremus  infupcrctli- 
ofts  &  delicatis  iftis  Arift*rchisfeucenforibi*s,quAntA  h*c  omnia  fu- 
ijfc  in  pnfeis  litis  pat  rib m  noHimHiyfuerHntautemexceiUnttfJimA; 

t$m§ 


'  *nd Secular  learning  in  Sermons.  299 

tunc  fane  nos  aliquo  patio  aurem  ipfis  accomodaremtu .  Nunc  vert 
cjuakcIo  mht/prcrfus  etufmodt  deprehendt  tn  ets  potesl ,  quamlibet 
fcrupulose  omni  ex  pate  arcumffieEtes  y  nos  an  dire  eos  nolumus^ 
mtstto  mmus  refpondebtmus  eorum  cautllat  torn  bus.  Thus  farre  Hy- 
pertus  for  the  Fathers.  Reade  this  Antipaiers,  and  be  a- 
(hamed. 

I  know  noreafon  in  the  world,  why  they  fhould  either  mif- 
likc  or  poltpofe  molt  holy  men,  Confeflors,Martyrs,and  mira^ 
cle- workers,  the  pillars  of  the  Church,  the  burning  lampes  ot 
good  life,  and  lights  of  great  knowledge,  but  either  becaufc 
they  are  too  learned,  as  Feftus  faid  ofPau/;  or  elfe  becaufe  the  y 
were  reuerent  Fathers  of  Gods  Church:and  it  may  be,that  one 
hcrbe  puts  death  in  the  pot,  and  ifthe  name  of  Bifhop  go  by 
their  eares,  it  turnes  the  whole  pot  of  pottage.  I  will  end  this 
with  the  Wife  mans  aduice,£Yr/.  3.2.  He  are  jour  fathers  tudge- 
menty  6  children, and  do  thereafter  that  ye  may  be  fa  fe:  for  the  Lord 
rvillhaue  the  fathers  honoured  of  the  children,  and  hath  confirmed 
the  authontte  of  the  mother  oner  the  children.  Let  me  addc  with 
Syracidestcap.  44. 1 .  Let  vs  now  commend  the  famous  men, and 
our  fathers  of  whom  we  are  begotten.  The  Lord  hath  gotten 
great  glorie  by  them  ,  and  that  through  his  great  power  from 
the  beginning:  they  haue  borne  rule  in  their  kingdomes  ,  and 
were  renowned  for  their  power,  and  were  wife  in  counfell,and 
declared  Prophefies.  They  gouerncd  the  people  by  counfelJ, 
and  by  the  knowledge  of  learning  meet  for  the  people,  in 
whofe  dodrine  were  wife  fentenccs.  All  thefc  were  men  hono- 
red in  their  generations,  an  J  were  well  reported  of  in  their 
times.  There  arc  of  them  that  haue  left  a  name  behind  them,  fo 
that  their  praiie  fhall  be  fpoken  of:  their  U  cd  (hall  remaine  for 
cuer,  and  their  praifc  (hill  neucr  be  taken  away:  their  bodies 
arc  buried  in  peace,  but  their  name  liueth  for  eucrmorc.  The 
people  fpeakeof their  willdome,  and  the  congregation  talk  of 
their  praifc,  though  malice  fwcll  at  bertcrs,  pride  difdaincat  fu- 
periors.humonltsra^r,  fciiiiiacickes  cut  offthefeconduitpipcs 
of  liuingwa'cr,  and  that  tmpura  purita*,  as  AKfCJtfMMM  cals  it, 
(tonne,  and  fonncs.aw  ourSiuiourforetold^rifeagainft  the  fa- 
thers and  caufc  their  name  to  die:  though  their  tongue  blcarc 
Pp  1  and 


300  Of  the  vfe  of  Fathers  y 

and  their  pen  blot  the  name  s  of  the  fathers;  which  blefled  Bli- 
nks are  now  taken  vp  in  heauen,  &  haue  left  vs  their  cloaks  be- 
hind them:  yet  let  my  tongue  cleaue  to  theroofe  of  my  mouth, 
and  my  right  hand  aifo  forget  her  poore  cunning ,  when  either 
refufeth  to  proclaime  from  my  heart?  The  fathers ,  the  fathers, 
the  chariots  oflfraeiand  the  horfmen  therof.  So  much(indeed  too 
much)  be  faid  to  their  firft  vnrcafonable  reafon,  of  abandoning 
the  Fathers  fayings  or  names  from  our  Sermons. 
2.  Ob.  It  hindereth  one  from  often  preaching/^. 
i.ReJp,    It hindreth no artifts (as Preachers ftiould be) who 
were  brought  vp  at  the  feet  of  Gamaliels  in  the  Collcdges  of  the 
Prophets,  and  therefore  haue  this  handmaid  at  a  call,  with  the 
A  pottle,  to  wait  on  her  miftrefle.  And  they  that  want  this  knife 
of  fecular  learning,  how  can  they  diuide  the  word  aright  to 
Gods  people?  Such  runne  before  they  be  fent ,  as  the  Prophet 
x  Lib.iMrat.   complaineth,  and  x  Erafmu-s,  as  I  faid,  obferued  in  his  dayes, 
JJE?«£2J  Such  wold  be  Doaors  of  the  law ,  and  yet  vnderftand  not  what 
afsihuntquMbet  they  fpeake5nor whereofthey  affirme.  A  Mimller  y muft  be  apt 
wS&h&c.   t0  divide  the  word  aright,  therefore  a  Logician:  %  apt  to  argue  and 
y  z.Tim.  j.     conuince  the  gaim fay *ers,  therefore  a  Rhetorician :  a  aft  to  teach , 
a  uTuii  5.      therefore  furniftied  with  all  kind  of  learning;  do  all  things  by 
order,  therefore  methodicalhand  he  that  comes  without  thefe, 
ft  Lfri.de  On.  js  like  the  bad  Orator  in  b  Tully,  who  thinking  he  had  moued 
his  auditors  to  pitie  whereof  he  declaimed,  asked  Catultu  after 
his  Oration,  Num  earegie mifericordiammouiflet }  Whether  he 
had  not  maruelloufly  moued  pitie: Yes  truly,great  pitie,(quoth 
he)  for  I  thinke  there  were  none  fo  ftonie  harted  and  blockifli, 
but  they  pitied  thee  in  thy  fpeech.  Such  may  fooner  moue  pitie 
then  pietiein  their  people.  God  will  one  day  fay  to  fuch  dif- 
penfersofhismeatetohis  familie,aihe  faid  to  Shebnah  the 
fteward  of  his  houfe,  Efa.  22.  Quidtu  £/<:.*  What  do(t  thou 
here?  Or  as  Ierome  with  others  out  of  the  Hebrew  tranflatc  it, 
jQuidta,  qutjiquis,  hk?  What  doft  thou  here,  in  templo  Dei  irt- 
digve  mimflrando?  as  Lyra*  Indtgntu  tali  habitatione .,  as  Aquinas. 
ssfut  qua  ft 'qui* hie  ac  ft  ejfes  ahcuitis  valorU  3  as  Hugo  glotTcth, 
c  iXor.ui6.  Sucha^/^^fhouldnotfitin ^/^chaire,whereofthccA- 
poftle  asked,  quis^  who  is  fufficient  for  thefe  things  ?  though 

now 


andfecular  learning  in  Set  mens.  3  ot 

now  they  rcfoluc  the  qucftion  cjuu  into  ejuifquu^ho  is  not  fuf- 
ficient  tor  thefc  things?  Where  (nail  I  lay  the  fault  of  fuch  quea- 
fie  &  quad-ones?  Is  it  Rebeccah  their  mother, who  by  commcn- 
datorie  letters  puts  them  in  the  apparell  ofChriit  their  elder 
brother,  that  our  auncienty^^  know  them  neither  by  voice 
nor  by  hand,  and  fo  fteale  they  a  blcffing  from  dimmc  fights, 
that  know  not  whom  they  blefle?  Whcrcioeuer  it  be, a  Minilrer 
without  knowledge  of  the  Arts  cannot  be  apt  totcaclyts  d  Hj-  d  Libit  r*t. 
periw  proueth  at  large:and  iffuch  haue  them  at  a  call,how  bin-  STT^* 
der  they  his  often  preaching? 

2.  It  hindered  not  the  auncient  Fathers,  nor  our  late  belt 
Homiliits,whopreached,preached  I  fay  oftener  then  many  of 
thefc  do.  I  will  (hew  them  anon,  that  if  they  vfed  it  more  of- 
ten then  they  do,thcy  (hould  preach  more  and  talke  JcfTe  in  the 
pulpit  then  iome  do.Iefus  went  about  all  cities  and  townes  tea- 
ching in  their  fynagogues, 2116  preaching  the Gofpell,  faith  the 
Euangelift,  Mat.  9.35.  On  which  words  Aiufculiu  thus  taxeth 
taikingMiniftcrs:  Non  dicit Joqnens ,  fed pradtcans :  exiqit  emm 
Ho;ifmp licit ernarr ant  em  nut  loqaentemjed  prtdicantem.  ^uem- 
ddmodum  non  fat  ts  eft  adprtdtcandt  Fnangelu  munns  exec*uendum 
fimp /tetter  ad populum  dicer  c  if u&ftrtptajunt ,  fed opxs  cfl  vt  totu  'J^j*™^ 
Vtribw  tfia  gratia  deprxdiccmur.  Licet  emm  vera  dtc-.-.t  qui  ea  d'l-  H.utr.i  \ 
aty  tjux  in  EnMgi  lies  frtptts  let  urn  Mr  \  non  tan.cn  max  diet  pot  eft  ^*"£"££, 
Euanvely  prxdic.it  or  ^mCi  predicant  is  etiam  referat  conditionem  &  conc*nt,.tur.,t. 
indicium.  He  addes  his  cenfure  of  fuch  talkers  .•  Prowde  parum  %'£*£?£.* 
apti  funt  ad  pradicandum  hua;iqelium^  qui  tantum  hoc  cur  ant  ,  vt  l**dMm*m  «yf, 
tdhoramdicaKtadpopulrtmvtcumque;  he  giucs  no  Icflc  cenfure  It^Jrl^dHZi 
e  elfewhere of  their  profiting  the  people. if  Mmfcmlm  had  heard  »«•"» - 
fomcofour  talkers,  he  would  haue  reported  ofibmc  plftcc:Z*-  \ 
mmttr,  mm  .  To  what  end  Icarnc  we  in  fcauen  years  ***!*&*•** 

the  arts?Towhttporpofc  Libraries  aiulilorcd(ludies?to  what  ummur^ 
end  tongues?  nay  to  what  end  Itudying  twenty  yeai  es  in  the  V-  /;'<r/"*"'  •* 
niuerfitie.if  a  Preacher  mult  lav  ro  more  on  a  text,  then  an  ar-  nSmwrn* 
tifan,atailcr,  afhoomakcr,and  a  era  ies  man  can,  w;th  a  tcfli-"'*l"J^,',':  ^* 
monicand  an  example  from  an  Index?  Ifthlfl  be  to  preach,then  tpHmmJm 
cucry  filly  lay-man  that  can  rtadc,  may  fciiic  the  turn  *3# 

f cranio  h*c?  What  needed  fuch  plinei  and  colt  in  the  Vmucr-  6vr«*  4>*tn»»t 

Pp  3  (ities? 


302  Of  the  vfe  of  Fathers, 

fitics/5  Is  it  not  excellent,  when  cuery  idiot  that  heareth  vs,  may 
fay  with  himfclfe:  Sadem  &  tu  ex  hoc  locopofsis  dicere ,  as  out  of 
Keckerman  I  noted?  No,  it  hindereth  no  arcifts  from  preaching, 
whohaue  it  at  commaund,and  helpes  them  todiuide  Gods 
word  aright  from  often  preaching.  How  oft  wold  they  preach? 
the  belt  and  molt  famous  Preachers  in  this  land  hauc  ingeni- 
oufly  conferred,  that  they  cannot  preach  aboue  twife  aweeke, 
they  could  ipeake  indeed  fixe  times,  but  they  arc  charged  to 
trench  the  word,  2.  Tim.q..  2. 

3.  Oh.     Ithathnopromife  ofblefllng,  ergo. 
1 .  Refp.  Euery  good  gift  comming  downe  from  the  Father 
of  lights  hath  apromifeofblerTingji.C^mi^.when  it  is  yfihd 

f !,£[&,}.  ii.  to  hie  glorie.  Truth  onercommeth  all  things,  (faith  f  £fdras)trnth 
is  greater  andftronger  then  all.  All  the  earth  calleth  for  truth,  and 
theheauenble(rethit,i.£/^r^/4.-c>.  And  indeed  as  riuers  in 
their  channels,  though  they  taft  of  the  earth,  and  rclifh  of  rhe 
mudde  wherein  they  runne,  yet  coming  into  the  fea ,  refume 
their  auncient  faltneffc:  fo  truth  in  the  heathens ,  though  it  taft 
of  their  paganifme  when  they  vfe  it  to  worldly  refped^s,  yet  re- 
turning to  the  authors  feruice  from  whence  it  firlt  came,recei- 
ueth  its  old  vigor, and  may  ferue  as  fait  to  fcafon  the  nations 
withall. 

2  It  had  ableffing  in  Paul,  whoconfuteth  Philofophers  and 
Atheiftsthereby,^<5?.i7.i.Or.i5.Ithadablefling  in  the  Fa- 
thers, who  confounded  Heretickes  and  Apoftatcs  therewith, 
and  fomay  we  Papifts,  Turkes,  Heretickes,  Atheifts, Epicures, 
Scifmatickes,  Puritans,Anabapti(ts,and  Brownifts  outofna- 

gStwAbap.  turallreafon.g  Ambrofe  profefleth,heconuerted  Aufline  by  the 

***i»jt*  helpc  hereof.  It  lead  the  heathen  to  the  knowledge  of  the  God- 
head and  diuine  matters,  Rem.1.1 9.  It  made  them  morally  iuft, 
wife  and  vertuous,  and  taught  them  to  do  the  things  of  the  law, 
i?0w.2.i4.i5.andhowmuchmoremayitChriftians,  when  it 
is  directed  by  the  word,  and  made  powerfull  by  the  fpirit  of 
fan  edification? 

I  Argument         j~his  their  frond Obieclion»frovt  reafons.  Their  third  isjhe atu 

ami  oU»c»,  thorttte  of  all  Writers. 

i.  Ob.    The  auncient  Fathers  and  recent  Homilifts  vfed  it 

not 


tndfceuUr  learning  m  Semens.  303 

not  in  their  Sermons:  therefore  they  thought  it  vnlawfull,  or  at 
leaft  not  expedient. 

Refp.  They  all  allow  it:  and  whereas  mod  the  auncient  were 
buficd  in  deputation  with  Herctickes,  yet  euenthoie,who  on- 
ly preached  to  their  people,  vfed  it  often  and  much  in  Sermons 
popular,  and  that  when  no  controucrfie  was  in  hand  but  the 
doftrine  of  faith  and  good  manners,  as  anone  fhall  be  (hewed 
at  large .  And  furely  the  obiedor  of  this  reafon ,  read  neuer 
(God  knowcth  and  he  too;  the  auncient  and  modernc  tho- 
roughfmc  thinkes)but  tooke  it  by  heare-fay  from  the  hucftcrs 
hand. 

i.Ob.  Yea  but  Chryfoflome  excufeth  himfelfe  to  the  people, 
and  mskcth  an  Apologie  for  vfing  lecular  learning  in  fermons: 
ergo  he  thought  it  either  vtterly  vnlawfull  ,  or  much  inconueni- 
ent  to  be  vfed. 

T^ef.  I  might  here  anfwer  with  hIerome,Sedtpfa  loca  nomina,  h  ^p^Mu*. 
nee  hoc  mthi  fujficiet  ntfi  eadem  dtcla  ad  vcrbumprotulerts ,  the  7^*Sr- 
obiedor  might  hauc  noted  him,  where,  if  he  had  it  not  from  o- 
thcrs  report? 

Indccde  I  find  QiryCoftome  {ortt.'i.julHerfui  IhcUos)  excufeth 
himfelfc  to  the  people  by  'Pauls  example  ,  that  in  his  fermon 
fpeakingofChnlt,  he  cited  Ethnicke  Philofophers,  as  ^T'ytha- 
gor  .  ,  Plate,  Ty  /»fns,  Socrates  and  'Diagora* .  Which  if  he  did 
in  refpe&oflewcs ,  he  might  iultly ,  who  reie&ed  heathens 
learning  and  witnefle,  as  1  (hewed  before  .  If  in  refpeCtof  his 
people  and  aud'torshc  might  iuftlv,becaulc  fpeaking  of  Chrift 
he  broughc  Something  from  Philofophers,who  neuer  heard  nor 
dreamed  of  the  M  flus .  HoA-focucr  he  there  apologizcthhis 
allciging  of  it  then,  hcoLenarter(as  hereafter  I  will  lhcwj  ci- 
ted it  to  h  1  people.  Vid  in  the  next  [cwnon  contra  concMbwartos, 
he  a  '.(..'.^'-t  lit  he  fable  of  Tantalus  in  the  Poets  to  his  auditors 
for  no  point  ofcontt  oueific  at  all ,  and  very  often  vfeth  it  in  his 
popular  ferm  m  without  all  apologie  when  no  controuerhc 
wis  in  riand.T  iswasbutagctleoffome  who  had  not  read  the 
father  throughout. 

3 .  Ok,    Yci  but  Urome  in  his  Epiftle  to  Fu/fochta ,  reproo- 
ucth  ncr  for  reading  proplunc  authors  with  the  Scriptute,  lay- 
ing. 


304  Of  the  vfe  of  Fathers, 

ing,  What  communion  hath  light  with  darkneflc  ?  what' con- 
cord Chrilt  with  Beliall  ?  what  Horace  with  the  PfaJtcr  ?  Vtrgill 
with  the  Euangeiifts?  Tally  with  the  Apoftles  ?  Is  not  a  brother 
fcandalized,if  he  fee  thec  ht  at  table  in  the  idols  tempIe?And  al- 
though to  the  pure  all  things  be  pure,and  nothing  to  be  refufed 
ifit  be  receiued  with  thankfgiuing  of  them  that  know  the  truth; 
yet  ought  we  not  to  drinke  together  the  cuppe  of  the  Lord  and 
the  cup  ofdiuels.  And  to  diflwade  her  from  this,  tels  her  a  ftory 
how  he  was  in  a  virion  cited  before  Gods  tribunal,and  beate  for 
fpendiqg  fo  much  time  in  reading  Tully,Plauttts,  and  fuch  like: 
&  was  told 3C xiceroniantts  es  no  ftrnjliauw }thou  art  a  Ciceronian 
Ierowetand  not  a  Chriftian.  At  which  word  hepromifedto 
reade  prophane  authors  no  more ,  and  kept  his  vow  for  the 
i  rtro»t.procsm.  fpace  of  fitteene  yeares,as  we ]  reade  in  his  writings.*^*?. 
i*G*L\*iv*Hl.  J  anfwer  with  k tsfretiw, Ierome  prefcribcth  to  Euftocbia, 
kPMoc'iso.  Quafc  dele  at  ejfe  letlio  MonUlis  Noma ,  what  a  virginc  confe- 
crate  to  Chrift  ftiould  chiefly  reade.  Not  Horace  as  the  Pfalter, 
nor  Virgil  as  the  Euangelifts,nor  Tally  as  the  Apoftles  Epiftles. 
Not  thefe  more  or  fo  much  as  Suflochia  did .  He  reprooueth 
this  in  women  (as  he  might  in  all  ChriftiansJ  fpecially  confe- 
crated  virgins  and  Nuns  giuentodeuotion:  but  in  hisEpiftle 
vnto  l^omaniu  ,  he  allowcth  men  to  reade  and  vfe  them  with 
fnodcration,efpecially  Minifters,whomuft  be  apt  to  teach,  apt 
to  conuince  ,  and  able  to  deuide  Gods  word  aright  to  his 
people. 

2 .  For  his  ftoric  that  he  told  her ,  ifit  was  true,  he  was  iuftly 
to  be  blamed ,  becaufe  (  as  he  confefleth  to  %ufflnw  )  he  read 
them  with  fuch  delight  that  hedifdained  the  Scriptures  :  and 
therefore  defineth  no  man  fliould  reade  heathens  more  or  to 
mucrras  prophane  authors;  which  no  Chriftian  wi'l  denie. 
iScbottnSptf.  3.  Whereas  many  ( faith  lErafhtus)  belceuing  this  fable, 
MMLupcb.  <]are  not  mecjclle  with  fecular learningjeaft  with  Jerome  they  be 
beaten,they  are  deceiucd  with  a  dreamc.  For  Ierome  himfelfe  in 
his  Apologie  to %uffinus (who  charged  him  with  breach  of 
this  promife  and  periurie  for  reading  them  after it)tels  him  that 
it  was  but  a  meere  illufion  of  Satan,  and  fantafticall  drcame  (as 
there  he  confefleth  he  had  many  fuch)  and  not  to  belecucd. 


and  Secular  learning  in  Sermons.  30  J 

Ipromifcd  (faith  be)  when  I  was  aileepc  and  not  mine  owne 
man.raI  vowed  neuer  to  reade  them  for  further  knowlcdgc,but  m  D'f»"** 
to  remember  what  before  I  had  read  in  thofe  authors.  fZlW^mZi. 

And  whereas  he  told  Euflochmm,  that  he  had  not  read  Tutly,  ru  '■ 
C/W//,norany  propnane  writer  for  1  j.  yeares,  it  was  not  be-  7(uf. 
caufe  of  his  dreamie  promife  &  flecpie  vow,but  becaufc  he  had 
fere  ejes^muchf ekneffey  and  infirmity  of  his  yf  hole  bodtr.  as  "there  'T,rc*'*-  m 
he  confefteth,  and  telleth  Ruffn:^t\\\\o  accufed  him  forrea-       * 
ding  them  when  he  mended,  that  being  acquainted  with  them 
from  a  boy,  he  could  not  vtrcrly  forfake  them:  adding,  St  Uteras 
dtdicijfes,  oleret tefl^ingemoh  tut  quo  femci fucrat  smbuta :  thou 
re3'ie(t  truly,  and  therefore  art  fo  learned,  and  blameft  me  for 
reading him,  vtfolw  inter  ecdcfiAflicos traclMores  elo que ntU flu- 
mine  gloneris. 

Wherefore  feeing  neither  Scripture  rightly  vnderftood, 
nor  any  rcafons  truly  examined,  nor  any  precept  or  pra&ife  of 
auncient  Fathers  or  late  Writers,  difallow  fccular  learning  in 
popular  Serm6s,as  at  large  I  bauc  fhcwed:it  is  not  vnlawful  to 
be  vied  in  the  pulpit  at  any  time,  as  fomc  from  this  do  pretend. 
The  confidcration  whereof,  made  me  bold  to  vfcthat  whereof 
I  faw  no  prohibition, cither  from  Gods  word,  reaion ,  or  mans 
iudgement.  And  therefore  as  the  °  Lacedemonian  women*  O^wthb-^ 
with  child,  laid  fairc  pictures  before  them,  whereon  looking 
often  and  earnestly,  their  reflcxc  might  make  them  concciuc  as 
fairc  children  :  fo  did  I  in  concciuing  this  Brotherly  T{econctle- 
ment,hy  the  bcautifull  workesofthc  Fathers,  the  faire  images 
and  pictures  of  their  minds  before  mine  eyes,  that  this  child 
might  be  like  and  rcfcmble  them, at  leaft  in  fomc  little  member 
of  the  bodie.  The  law  full  vie  whereof,  both  ecdefialticall  and 
prophane  Authors  in  the  pulpit, though  it  hath  bene  fufficicnt- 
Jy  proucd  by  a  P  famous  Preacher  and  Doctor  of  our  Church:  f  d.  K.un.4* 
yet, fith  it  is  now  called  into  qucftion  againc,not  onely  in  A-",;*'"'- 
thens,but  euen  in  the  pulpit.gmc  me  lcauc;  tor  apologv  ofminc 
owncpracl:fe /  to  gleane  after  that  labourer  in  Gods  harueft, 
andfhcwfirft  by  Scriptures,  fecondly,  by  rcafen  ,  thirdly,  by 

I  I  DC  tent  Father!  and  late  Write:  s,  that  hNMNttf  U  Mi 
$npopuUrS<rmons,  when  no  controucrlic  is  in  hand. 

Q^l  For 


$06  Of  the  vfe  ofFatbcrs^ 

For  thefirft.  That  learning  which  chc  Scriptures  forbid  not 
to  be  vfed  in  popular  Sermons,  may  be  lawfully  vfed  therein,i , 
Cor.  6.1 2.  All  things  indifferent  are  lawfull:  but  the  Scriptures 
forbid  it  not,  as  in  examination  ofthe  places  allcaged  is  (hew- 
ed, ergo. 

2  That  learning  which  Godhimfelfe  preached  and  reuea- 
led  to  the  people  for  the  knowledge  ofhimfelfe,  is  lawfull  in 
popular  Sermons,  if  Gods  pra6tife  may  be  a  patternc  to  Prea- 
chers: but  fecular  learning  God  preached  and  reucaled  to  the 
people  for  knowledge  ofhimfelfe,  Rom.  I .  I  p.  vide  Mart  jr.  & 
Gualt.  in  id.  ergo. 

3  That  learning  or  knowledge  which  taught  people  to  do 
the  things  ofthe  lawe,  is  lawfull  in  popular  Sermons,  I  meanc 
ft  ill,  when  no  controuerfie  is  in  hand:  but  fecular  learning  and 
knowledge  taught  people  to  do  the  things  ofthe  lawc,  %om.  3. 
1 4.  ergoy&c.  Compare  their  decrees  with  Gods  law,  and  fee 
how  neare  they  came  to  it  by  their  naturall  knowledge,  wher- 
by  they  were  a  lawe  vnto  themfelues. 

Touching  veorjhipping  of  one  God'm  the  firft  commandement 
ofthe  former  Table,  this  knowledge  taught  them  lb  much,as 
their  books  witnes.Sce  TtilljlibA.de  Legtbusjib.  i.de  nat.Deer. 

1  Libucont.     and1!  Cjrill  brings  the  doctrine  of  Pjthagoras  to  proue  this 

***  point. 

In  the  fecond  Commandement  the  Law  forbiddeth  images 
of  God.  The  Perfians  didfo  alfo ,  as  Strabo  reporteth ;  and  in 
their  war  againft  the  Grecians  burnt  the  images  of  their  gods, 
not  in  contempt  of  religion  (as  fome  Greeke  writers  enuioufly 

r  Hvnii.iwH  accufc them  )  but becaufe (  faith r Guahher ) they  defired  to fct 

7fc>/».  2.  yp  the  worfliip  ofthe  high  God ,  and  purge  it  from  idolatrie; 

the  like  ftorieth  Tacitus  ofthe  old  Gcrmains;and  Numa  the  fe- 
cond king  of  Rome  counted  it  impietie ,  faith  Plutarch ,  to  re- 
prefent  the  liuing  God  by  the  forme  of  a  man,  or  figure  of  anie 
liuing  creature.  And  though  fome  of  them  when  they  knew 
God,  glorified  him  not  as  God,but  became  vaine  in  their  ima- 
ginations, and  turned  the  glorie  ofthe  incorruptible  God  into 
the  fimilitude  of  an  image  of  a  corruptible  man,  and  ofbirds,  of 
foure  footed  beafts,  and  creeping  things,  %owa  .2  3 .  This  was 

not 


and  Secular  learning  in  Sermons.  307 

not  Gods  faultjfaich  Cjuahher, who  plainly  reuealed  this  know- 
ledge and  his  will  vnto  them ,  but  their  owne  foolifti  heart, 
which  turne  the  truth  of  God  to  a  lye. 

For  the  third  precept ,  forbidding  to  take  Gods  nameinvame, 
manieof  them  by  this  their  knowledge  dcteited  Exorcifmcs 
wherein  it  was  prophaned ,  and  Theophraflusm  P/utarke  chec- 
ked l^ertcles  for  this  thing.  Asforperiuric  ,  wherein  his  name 
was  abufed  ,  they  puniflied  it  fcuercly ,  as  examples  in  their  (lo- 
ries do  witnefle. 

For  the  fourth  precept,  oftkeeptn^his  Sabbotb,  they  ordained 
iawes  for  the  like,  though  abufing  their  knowledge,thcy  milu- 
kd  it  with  multitude  of  ceremonies  and  ridiculous  rites. 

Touching  the  fecond  table  in  generall,  their  precept  of  cha- 
ritic  was ,  Do  to  others  as  ye  would  be  done  to,  which  our  Sa- 
uiour  faith  is  the  Law  and  the  Prophets. 

For  the  firft  precept,  or 'honouring  our  parent s, Homer  bad  the 
fame,  and  gauc  the  fame  motiuc ,  Th.xt  thou  mnft  hue  long  vpon 
earth.  And  Solon  (as  Tally  reporteth)  made  no  law  againit  par- 
ricides ,becaufc  he  thought  none  would  be  ibvnnaturalland 
vngodJy,  as  to  kill  his  parents. 

For  the  fecond  ,  Thoufh.ilt  not  ^//,  their  reuealed  law  of  na- 
turall  knowledge  taught  them  this  abundantly, prohibiting  ho- 
micide by  their  publike  lawes ,  as  their  bookes  witnefle.  And 
fuch  was  their  feuericie  againlt  it ,  that  from  the  building  of  the 
Citie,  the  fpacc  of  6  20.  y  cares  none  was  killed  by  anie  priuatc 
hand  within  the  wals,  as  Dionyfius  Ha/icarnaffeus  reporteth. 

For  the  third,  Thou  fait  not  commit  adult erie ,  their  lawes 
were  fcuerc  againit  it ,  and  puniflimcnts  of  it  grieuous.  The  E- 
gyptians  lawes  punifhed  it  w  ith  a  thoufand  ftripes  in  the  man, 
andcutoffthc  nofcof  the  woman  ,  to  dctcrre  others  from  the 
like, Diod.  StcnlJib.Z.de rrb.anttq.cap.Z.  faLRhodJih.z  i.crfp.4  ?. 
Solons  law  permitted ,  that  a  man  might  kill  the  adulterer  \\  hen 
he  found  him  in  the  ad.  The  Athenians  mulit  it  with  a  mullet, 
vide  Qd%  RJ)Oci.hl>. :  -j.c.tp.^.  PUto  with  death, lib.  9.  de  kgi 
The  Lemnu  fo  contemned  the  goddefTe  f'enuu  that  none  wold 
facrifice  vnto  hcr.onely  bccaulc  they  thought  Hie  had  commit- 
ted aduitcric  with  L/M.irs^^lcx.ab  .llc-x.tib.i.cap.i^. 

CL<1  *  The 


joS  Of  the  vfe  of  Fathers  ^ 

The  Leprei  led  the  men  three  dayes  through  the  Citie ,  con- 
temning them  all  their  life  after,  and  made  the  women  ftand  vp 
in  the  market  place  to  be  a  fpc£tacle  of  mamc  eleuen  daies,0/. 
%hod.lib.i\  .cap.$.&  zsflex.ab  i^flex.lib.^.cap.\. 

The  Cretans  mul£t  it  largely ,and  excluding  adulterers  from 
all  office  and  dignitic,  crowned  it  with  ignominie.  ts£lian.var. 
hifl.  Ub.  u.&C<tl  lib. 2  \  .cap.^% 

The  Arabians  punifhed  it  with  death,  <sflex.ab  Alex.lib.^. 
cap,  i.  and  Parthians  no  finne  more  feuerely .  The  Pifidians 
made  them  be  both  led  together  on  an  AiTe  thorough  the  Citic 
for  certaine  dayes,  S 'tob.fir. 42/rhc  Thracians  punifhed  it  gric- 
r^lexJ*b  4*.  uoufly.  Among  the  old  G  crmaines  adulterant  excijis  naribtts  ma- 
"*'  ritus  expelltt  ,  fay  ftories ,  and  lafhed  her  thorough  the  townc. 
The  barbarous  Gothes(as  'Procopiu*  relateth)madc  it  capital!. 
The  Romaines  made  them  do  publike  penance  in  a  long  robe, 
Caljib.  21 .  cap.  48.  and  made  it  lawrull  to  kill  their  wiues  for 
that  fault,  whereof  Valerius  (hewes  many  examples  Jib.6. cap. 1 . 
But  of  all  moft  famous  is  the  law  of Zalencw^  who  when  his 
owne  fonne  was  accufed  of  adultcrie  before  him,  and  adiudged 
to  lofe  both  his  eyes  for  the  fault ,  would  not  heare  the  whole 
Cities  intreatie  for  the  one  eye,but  pulled  out  one  of  his  owne, 
and  another  ofhis  fonnes  to  fatisfie the \zv!jVaLMax.ltb.6,cap. 
4.&  Volaterjtb.io.hnd  thus  by  this  reuealed  knowledge  were 
the  Gentiles  a  law  to  themfelues. 

For  the  fourth  precept,  Thoujhalt not fteale:  Solon  by  his  law 
punifhed  theft  doubk/Draco  by  his  ordained,  that  he  quifter- 
corandicaufafiercM  bxbultimabftftliffet,  ant  olera,  who  had  but 
ftolen  a  little  ordure  or  dung  mould  die  for  it,  Alex. lib.  6%  cap. 
IO.  ex  Gel. lib.  \i.c*p.i$. 

The  Scythians  punifhed  no  fault  forer.  The  Indians  iudged 
it  the  grcateft.  The  A  trians  (toned  it.  The  Phrygians  if  one  ftole 
but  aninftrumentofhusbandrie,madeit  death,  Stob.  fer.  42. 
Alex Jib.  3.  cap.  5.  and  thelawes  of  the  twelue  Tables  in  Rome, 
punimed  nighc-theft  with  death,  geljtb.i  1  .cap.  1  Z.Alex,  lib.  6. 
fap.io. 

For  the  fift  Commandement,  Thou Jhalt  not  beare  falfe  vit- 
jtfjfothe  Egyptians  punifhed  lying  with  death/ZW.  Sicul.  lib. 

2.cap9 


AndfecuUr  learning  in  Scrmens.  3  o^ 

2.cap.i.  the  Peifians  and  Indians  impofed  pcrpetuallfilence 
on  him  who  had  thrice  \yed,A/ex.ii>.  For  periuric,  the  Indians 
cut  oft  the  toes  and  fingers,  yea  the  outward  members  of  the 
periured,  Alcx.hb.j.cap.  10.  And  for  falfc  accufation  fee  hew 
king  Ajfuertu  hanged  Hs.mj^Eftb.y.S.znd  the  Pifidians  threw 
them  headlong  from  a  rockc,  Alex.  Iib.6.eap,  1  o. 

For  the  (ixt  and  lair,  Thou  flralt  not  ccuet,  the  bookes  of  Phi- 
lofophers,  Poets,  and  Hiftorians  are  full  defrjcnandis  affetlibwy 
to  fpeake  nothing  of  their  lawcs.Did  this  Ethnicke  knowledge 
and  learning  teach  and  perfwade  them  to  do  the  things  of  the 
law,  and  can  it  not  helpc  to  informe  our  vnderfhndings ,  re- 
fbrme  our  minds,  and  conformc  our  wils  alio  ?  Yes  doubtleiTe, 
being  made  powerruil  by  the  word  of  the  fpirit,  and  fruitfull  by 
the  fpirit  of  grace,  may  it  helpc  to  breed  holincflc  in  vs ,  that 
made  them  fo  wife,  to  prudent,  fo  iuft,  fo  fober,  fo  temperatc:fo 
continent,  that  w  ithout  law  by  this  naturall  know  ledge  they 
did  the  things  of  the  law  :  feeing,  as  Peter  A/artyr  noteth,  if  we  *C"™****-t* 
looke  on  the  manners,  life  and  conuerfation  of  C*to,  Socrates^ 
Artfiulesy  and  fuch  heathens,  we  (hall  find,  they  go  beyond  the 
lewes,  and  exceed  many  Chriftians.Wrought  it  fo  much  good 
in  them,  who  bad  not  the  fpirit  of  grace,  and  can  it  workc  no- 
thing in  vs,who  haue  the  fpirit  of  ianclification? 

4  That  learning,  the  abufe  whereof  Saint  Posit  condem- 
ned in  popular  Sermons,  maybe  lawfully  vfed  therein:  but 
C0/.2.  8.  Paul  condemned]  the  abufe  of  Philofophic ,  and  the 
deceit  of iccular  learning,  Sr^o. 

Our  modcrnc  interpreters  expound  this  place  of  the  abufe, 
whemt  vxp^ryi'iTnt  ,as  the  Apolt'c  fpeakes,  doth  beguile 
with  paraloplines  and  vainc  dcccipt.  through  the  traditions  of 
men,  according  to  the  rudiments  or  men,  and  not  after  Chrift: 
As,  that  the  world  is  etcrrull\\i%  a  paralogiime  of  Ansiotle\\.\\tt 
l\\c  joules  ^owtontrc bodt. ^  was  a  paralo^nmc  of  Plato  and  Py- 
th.ijrorxi;  vntpledfitrtM  \o*dy  apara^olilmc  of  I 

CHrw:  So  in  Diuinitie, difference  c  '^r.j/c/,aparalot;ilmeofthe 
lewes  and  Pap:!r>,  and  futh  like.  Oihcr.\iic\Nhen  it  doth  not 
beguile,  and  brings  inch  paralogt(mcs,thc  Apoftlcallowcth  it: 
therefore  P.iul  (pake  wanly,  faith  Anflmt%  adding  it  of  Philo- 


3  io  Of  the  vfe  of  Fathers, 

i'ophie,  after  the  elements  of  the  world,  and  not  after  Chrifl ,  and 
vaine  deceit ,  faith  Theophylatl ,  leaft  he  fhould  deterre  vs  from 
hearing  Phiiofophy.Seeing  then  he  biddeth  the  Colofllans  be- 
ware in  their  Preachers  ofPhilofophie.which  iscrctf  AAo^i^Koa, 
beguiling  with  vaine  deceit,  and  not  after  Chrift:  healloweth 
that  which  agrceth  with  the  analogic  of  faith  to  be  heard  of  the 

u  Ub  j .  kift.Ec-  people  at  Colofle .  This  place  vieth  "  Socrates  for  a  reafon  to 

tufa.**.       proue  this  point  in  hand. 

5.  Saint  Paul  T.TheJf.f.  commaundeth  vs  to  trie  all  things, 
and  keepe  that  which  is  good.  And  in  this  precept  Socrates  be- 
fore cited,  thinkes  the  Apoftle  commaundeth  Preachers  to 
fearch  for  learning  in  all  bookesfor  their  people,  that  we  be 
exquifiti  numtilarij  quo  omnia  exploremus:  and  it  is  cuident(faith 
hcj  that  the  Doctors  of  the  Church  fr5  their  youth  to  their  laft 
old  age  in  Gent  ilium  difciplinisfe  exercuijfe ,  idque  partim  diferti 
fermonis  &  mentis  exercendat  canfa ,  partim  vt  eos  ipfosfcriptoret 
dollrin&>qtta  tradenda  err  ore  Upfifunt.penitus  comiincerent, .They 
tried  all  fecular  writers^and  for  their  vie  tooke  out  of  them  that 

%?*alll9c.i$o.  which  was  good.  Sox  tsfretins  vnderitandeth  ihis  place  of  the 
Apoftlcs  precept,  commaunding  Preachers  to  reade  3nd  trie 
any  fecular  authors ,  and  take  out  of  them  that  which  is  good. 
Z/ hapum  more  per  omnefcriptorumgenm  volitemus  ,  acqmcquid 
boni  apudfingulos  deprebenderimtts jn  vftim  noflrum  transfer am^f. 
One  (faith  he)  will  teach  vsmethode;  another,  purer  fpeech;  a 
third,examples  of  vertues.This  author,hiftory:  that  piety  for  our 
people.  And  there  is  no  booke  fas  Phnie  notethj  fo  bad,  out  of 
which  fomc  good  may  not  be  learned .  Our  Sauiour  in  his  fer- 
mons  bad  the  people  trie  bruite  beafts,  and  learne  of  them  that 
which  is  good:  and  why  may  not  we  bid  our  people  trie  Poets, 
Philofophers,Hiftorians,  &  learne  of  them  that  which  is  good? 
Efai  bad  the  people  trie  Oxc  and  AfTc ,  and  learne  of  them 
that  which  is  good :  and  why  not  much  more  of  wife  and  pru- 
dent men?/«r»»*,thc  Swallow,Turtle  and  Cranerand  why  not 
we  much  more  Plato,  Arifiotle  and  Xenophon  ?  Salomon  the  Ant, 
and  why  not  j4riflides?  IeremteDtagons,znd  why  not  heathens? 
Our  Sauiour  rauens,lillies,and  fowles  of  the  ayre;  and  why  not 
Poets,  Philofophers  and  HUtorians  ?  He  taught  the  people 

from 


tndfecular  learning  in  Sermons.  311 

from  vintners  ,husbandmcn,buildcrs,pipcrs.fowcrs,marchantsf 
fifhcrs,  dough- kneaders,  weather-wife  and  wizards,  butchers 
and  what  not;  and  why  not  wc  from  any  that  w hie h  is  good? 
He  faid  to  his  people ,  Learne  of  the  Lillies  of  the  field,  learne 
ofthe  fowles  ofthc  heauen ;  and  why  may  not  we  fay,of Tally % 
of  7Y**/0,and  fuch  like?  Wherefore  if  they  be  bid  trie  all  things 
in  any  authors,and  keepe  that  which  is  good;let  them  lookc  to 
it  who  trie  none  ,  nor  take  ought  at  all  from  ftrange  authors. 
7W  faith,  Trie  all,  and  keepe  that  which  is  good  .  AsChrift 
faid  to  Peter y  Arife  Peter,  take  and  eate :  but  they  anfwer ,  Not 
fo  Lord  ,  for  no  vncleane  thing  hath  eucr  cntrcd  into  our 
mouthes. 

6.    Seeing  fecular learning  is  not  forbid  by  the  word,  we 
fiiould  not  withhold  it  from  the  people,  who  defue  to  heare 
heathens  and  infidels  witneiTe  Gods  truth:  and  this  after  Pauls 
example,  1  .Corinth.*?,  who  became  all  to  all  to  winne  the  more. 
And  this  place  y  Clemens  Alexandrine  vrgcth  for  this  point  in  y  lik  j.i/r#«. 
hand.  Saint  Paulhccamc  all  things  to  al  men,that  by  al  meanes 
he  might  fauc  fome :  that  is,  changed  all  fhapes  in  things  indif- 
ferent (faith  Cdtun)  as  the  matter  required ,  and  put  on  diucrs 
perfons  of  men  for  the  more  profit  of  his  hearcrs.To  the  Icwes 
he  became  as  a  lew,  not  onely  in  manners,  when  for  them7  he  V^J1** 
circumcifed  Timothy,  ^purified  himfelfc,  bfhorehis  head  kltAAsitat, 
Cenchrca,  and  oblcrued  fome  legall  rites ,  of  which  he  difchar- 
ged  the  Gentiles,  Acts  1  5.  but  in  his  doctrine  alio ,whcn  depu- 
ting with  the  Icwes  he  vied  the  teftimonie  ofthe  Prophets  and 
not  of  the  A  pottles  ( as c  TheophyUcl  obferueth)  that  he  might « e**™.* 
winnethc  [ewes.  To  the  Gentiles  that  were  without  law, he  Ta-l-1%' 
became  as  a  Gentile. as  it  he  had  bin  without  law,  in  preaching 
toPhilofophcrs,not  from  Scripture  but  from  Philoibphy  and 
Poets ,  when  he  tookc  the  inlcription  and  epigrammc  of  their 
altar  for  his  text,  whereon  he  made  his  fermon,  as  TheophyUcl, 
Jerome £hnfojlome,  Ambroje,  P.Af.trtyrznd  (/ualrher  expound 
this  place,  that  he  might  thus  win  them  without  law,  that  were 
indeed  without  law.  Solent  entm  omnes  exprcp>  it  .«>•• 

fumentis  conumci\ivSxKThcophyU  1  ^eiu,  cum  j  Utft  Ttt  t    ( 

Jin^ulus  hi  fee  ex  rebus  trahtt  ddfui  coqnitionem  quibm  wfucuerunt 

mdgis 


312  Of  the  vfe  of  Fathers, 

magU &  eredunt \  As  himfelfe  taught  'Balaam  by  the  mouth  of 
his  Aflc,iV///«£.2  2.  and  byhisfoolifhbeaft  whereon  he  rode 
forbad  the  fooliftinefle  of  that  Prophet .  Saul  by  the  witch  he 
confuted,whom  he  bclecued,!  .Sam.i  8.The  foothfayers  by  the 
Oxen  that  caried  theArkc^i.^fw.6.  He  called  the  wife  men  of 
the  E aft  by  a  ftarre,  C%/.2.becaufe  they  were  giuen  to  Aftro- 
nomie  and(tarre-gazing,asC^/»/c//////obferueth:and  why  not 
we  then  by  Aftronomie,  who  are  giuen  to  thatmoft  ?  He  drew 
fifhermen  vnto  him  by  a  draught  offim,£#^?  5 .  and  why  flhold 
notfifhersofmen  baitc  their  hooke  with  ftories  of  fifties  and 
draughts,  to  catch  fiflier-men  alike?  Vnto  the  Capernaits  that 
followed  him  for  bread,he  preached  of  heauenly  bread3&gaue 
them  food  from  heauen,/^?*  6\Vnto  the  Samaritane  that  came 
to  draw  water  at  Iaakobs  well^he  difcourfcd  of  other  water,and 
opening  the  fotmtaineofZWWj  gaue  her  water  of  life,  Iohn^% 
t  U  JUtb*.  &  hoc  exemplo  Dotlores  Enxngelij  monentur ,  fai  th  f  C^ftifculas, 
by  this  example  are  we  admonifhed  to  become  all  to  all  3  that 
by  allmeanes  we  may  fauefome,  and  winnethemoe.  Thus,  as 
foluirt  fpsikc  of  hisApoftlei^*/,  Omnes format  mutauit  &  di- 
ner fa  hormnumycrfonoA  induit*  To  Marie  in  the  garden  he  ap- 
peared like  a  gardener:  and  why  fhould  not  we  to  planters  and 
grafters  appeare  from  P/me,Dio/cortdes  and  herbalifts,with  the 
nature  oftrees  and  plants,as  the  Scripture  doth  ?  To  thofe  two 
trauellers  £#^24.  he  appeared  like  a  trauellenand  why  (hould 
not  we  fpeakc  vnto  trauellcrs  of  peregrinations ,  iourneyes  by 
fea  and  land  out  of  ftories?  To  ftrong  Iaahob  he  appeared  like  a 
wraftler,(nr#.3  2^24.2^.  andfo  ftiould  we  to  fouldiers  with  fto- 
ries of  battell  and  warres,  as  oft  doth  the  Scripture .  Thus  ap- 
peared he  to  his  people  in  preaching  with  iimilitudes.parables, 
allegories3ftories,and  what  not.Thus  his  Apoftle  was  made  all 
to  all^to  whine  the  moe,that  is,faith  Vifcatorfimnwmwgenijsfe 
accZmodaftit'.znd  (o  fhould  we  in  fermons  frame  our  felues  to  all 
mens  knowledge  and  nature;  to  husbandmen  with  ftories  of 
husbandric,from  Columelkiio  Philofophers3with  axioms  of  A- 
frronomie/rom  /^r//?0r/<?;toPhifitions,with  aphorifmcs  ofmc- 
.  dicine,from  Galen  and  Hipocrates :  to  Lawyers  with  maxims 
of  law,  from  htftinian:  and  to  Atheifts,with  naturall  reafon 

and 


and  Secular  learning  in  Sermons.  3 r$ 

and  teflimonies  from  heathen ,  and  kill  Gohah  with  his  ownc 
fword. 

Chrirt  prooued  the  refurrection  to  the  Sadduces,  not  by  lob 
1 9.  which  is  the  moft  pregnant  and  plaine  place,  but  onely  out 
ofthciiue  bookesof  UUofcs,  o3 '*//.?.  2  2.  which  alone  they  al- 
lowed. So  did  Pan/ the  Philofophcrs  at  Athens  by  the  inlcrip- 
tion  of  their  altar,  z^ch  1 7.  The  Atheilts  at  Corinth ,  not  by 
Scripture  v\  hich  they  refuted  ,  but  became  as  one  without  law 
to  them  that  were  without  law ,  Conctones fua>  iliorum  captui 
tnoribui  accommodautt  y&t  ormjjis fcriptur ■*  tejhmonrjs \iiroumentts 
eft  vfettt  &  Toetarum  cjuocjue  authoritate puqnauit  >  faith  *  G**L  fHcmtl+y.m 
tber  on  this  place  I  vrge .  By  whole  praitile,  as  they  are  chec-  lXar-9' 
ked,  who  bring  nought  but  fcripture  againlt  Iudaifmc  ,  Paga- 
nifme,Atheifme,as  £  Cj/>rw»ismarp'y  taxed  in  Latlanttus,  be-  %/erwm.Ef^ 
caufe  againlt  'Demetrius  he  brought  tcilimonies  of  Prophets  "* 

and  Apoltlcs,  which  he  coun:ed  rabulous ,  and  not  of  Philofo- 
phers  and  Poets,  whofe  authoritie  he  could  not  refute :  fo  arc 
they  much  to  blame,  who  become  not  all  to  all,4//truc  writers 
to  all  hearcrs,that  by  all  mcancs  they  may  fauc  fomc,and  w  inne 
the  moc ,  Somedcfirc  infuch  a  doctrine  GoJs  tethmoniea- 
lone,  become  as  a  lew  to  the  lewes :  fomejicathens  tcftimony 
to  witneiTe  rhat  truth,  become  as  a  Gentile  without  law  to 
them  that  are  without  law, become  a!/t  Philofophcrs,  Pocts,Hi- 
{lorians,in  truth,  that  by  ail  meanes  we  may  fauc  fome.  Sunt  e- 
mm  etiam anim* propria, habentes  nutriment*  ('iaith  h  Qemens  A-  hLtb,i.Ssrtm* 
lexandrinus)  &  aluquidem  wentur  per  aqr.it  tonem  Q?-  fesenti- 
am,  alia  verb  per  Grtcamp.ifcuntnr  'PhilujopbiAm^musMuemadU 
1  modumnucum,  non  ejl  quuiuu  efculentum.  Euery  ioulc  nath  its 
ownc  proper  food  and  feeding,  fome  arc  fed  and  nourished  by 
the  fcripturcs  alone,  others (tonmke  will  hauc  it  fawced  with 
fccular  learning, clfc  they  will  not  taft  our  rcceit,  nor  relifh  the 
things  of  the  fpirit .  Nequevoo  verebumur  nofirt  &c.  faith  he, 
vt  iff  quxfunt  pulcherrwM  ex  Phtlofcphta^Cr  vs  rjua  prACedur,t  dtf- 
apltnts,  he  brings  this  place  of  the  A  pottle  tor  his  reafon,  tion  e- 
ntmfolum  propter  Hebraos  &  eoi  cjttt  runt  fub  lege,  par  eflfUri  Iu- 
dsum ;  fed  ettum  nmp.'e?  Cn*co<  Grxcum  vt  ornnes  lucrifaci.im 
Let  vs  therefore  (laith  he)  as  the  Apolile  did ,  peaching  Chrilt 

Rr  adino- 


3 1 4  Of  the  vfe  of  Fathers  ^ 

admonim  euery  man,  and  teach  eucry  man  in  atlwifcdome ,  that 

we  may  prefent  eucry  man  perfect  in  Chrift  Iefus. 

7.  Preachers  are  commaunded  to  ftudie ,  to  mew  them- 
felucs  approoucd  workc-men  that  need  not  be  amamed,  deri- 
ding the  word  of  truth  aright ,2.Ttm.2.i  5.  But  the  word  of  truth 
we  cannot  cut  and  dcuide  aright  to  our  people  without  the 
knife  of  feculai  learning:  Therforc  is  it  lawfull,yca  ncceflary  in 
our  fermons.  The  proportion  being  cleare,!  proue  the  affump- 
tion,  1  .by  the  iudgement  of  auncient  and  late  writers:  2.by  the 
pra£tife  of  them  both :  ^.bymanyinftancesof  fcripture.  For 
ih&.i&'DoEt.  the  firft,  Saint ^^wmcwerhplainelyjthat  hiftoryis  needful, 
tbr.ft.ctp.*       (frplurimunos  admuat  ad/knclos  hbros  intelligendos^nd  ftieweth 
for  want  of  this, many  hauc  erred  in  expounding  the  fcriptures. 
l^vroemjnDAiu  S.kIerome  auoucheth  that  for  the  opening  ofD^w/^AProphefic, 
*Mu*upl?xGr€.  many  ftories  of  fecular  writers  are  neceflary,as ofSullorius Qal- 
corumhtftmA     UmachuSy'DiodoruSjHieronjrmus,  Tolybius,  PojJIdonius,  Claudius  y 
ntctffATM  tfl.    <rheon,&nd  Andronicus  furnamed  Alipiusjofephus  &  thofc  he  ci- 
teth,chiefly  our  Liuy^Pompetus  Tragus  and  Iuftiney\s\\o  explane 
all  theitorie  of  the  la(t  vifion ,  and  defcribe  the  warres  of  Syria 
and  Egypt,  that  is,of  Seleucus  and  Antiochusy  and  the  Ptolomiesy 
after  ^Alexander  euen  to  Auguflus  de/ar .   And  if  at  any  time 
I  be  compelled  (faith  he)  to  vie  fecular  learning,  it  is  not  my 
will  fo  much  as  great  neceflitie  that  inforceth  me ,  that  I  may 
proue  thofe  things  which  the  Prophets  foretold  fo  many  ages 
before,/^  Grxcorum  cjuam  Latinorum  &  aliarum  Gentium  lite- 
rii  contineriy  are  contained  in  the  writings  ofGreeke  and  Latin 
authors. 
1  Ora.iM confer.      YealZanchius  himfelfe  confefleth,that  Preachers  mull  come 
inEcd.pur.put.  to  handle  the  word  necejfirys  infiruclt  adminicults,  furnifhed 
Jidminicuia**  with  thefe  ncceflary  helpes,  if  they  will  profite  their  hearers, 
roaruumdtcedt,  an(j  fo  any  thing  worthy  prarfe.  Thefe  helpes  are  the  arts,  and 

0c  prtcipuarum      ,  \  •    r  n  rr*i  ft  \r      i  •  r        •    it       i       i  i     i  r- 

?b:h(ophut par.  the  cniereit  parts  or  Philoiophie,eipecially  the  knowledge  of 

&Kce7&Pby.  mora^  anc*  naturall  Philofophie.  lAbfque  his  enim  non  modoplu- 

ficti  cogmti:     rim,u  fcripturarum  fententias  non  intelligent,  fed  &  mult  as  grarif- 

fimas  dtffyutationes  deprouidentia  ^Dei^depeccatOyde  Itbero  arbttrioy 

de  lege  Dei,de virtutibus  Qrc.  non  affecjuentur;  fine  il lis  veto ,  tte 

tfridem  qu&  ajfecuti  fuerint ,  commode  tradere  stfys  poterunt. 

Marke 


*  and Secular  learning  in  Sermons.  jiy 

Markc  him,  neither  can  they  vndcriiand  and  open  the  fenp- 
turc  without  the  helpe  of  fccular  learning,  nor  deliucr  the 
meaning  they  haue  to  the  people  fitly  without  it.  For  we  know 
(faith  he,  citing  this  very  place  I  vrge)  that  the  ApoHle  requi- 
reth  in  a  Preac